Martin Harris
Born: 18 May 1783
Became one of the Three Witnesses to the Book of Mormon: June 1829
Excommunicated: December 1837
Rebaptized: 1870
Died: 10 July 1875
Became one of the Three Witnesses to the Book of Mormon: June 1829
Excommunicated: December 1837
Rebaptized: 1870
Died: 10 July 1875
Conference TalksImage source: Improvement Era, November 1940
Image source: Improvement Era, February 1969
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Image source: Contributor, October 1883
Image source: Improvement Era, July 1955
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Biographical Articles
Biographical Encyclopedia, Volume 1
Young Woman's Journal, December 1914, The Passing of Martin Harris
Improvement Era, March 1926, The Passing of Martin Harris
Instructor, October 1930, The Last Testimony of Martin Harris
Instructor, August 1932, True Pioneer Stories - The Martin Harris Memorial
Improvement Era, November 1940, An Impression of Martin Harris
Improvement Era, March 1955, "...publish it upon the mountains," - the Story of Martin Harris
Improvement Era, April 1955, "...publish it upon the mountains," - the Story of Martin Harris
Improvement Era, May 1955, "...publish it upon the mountains," - the Story of Martin Harris
Improvement Era, June 1955, "...publish it upon the mountains," - the Story of Martin Harris
Improvement Era, July 1955, "...publish it upon the mountains," - the Story of Martin Harris
Instructor, July 1964, The Passing of Martin Harris
Improvement Era, February 1969, Martin Harris, the Honorable New York Farmer
Improvement Era, March 1969, Life and Times of Martin Harris
Young Woman's Journal, December 1914, The Passing of Martin Harris
Improvement Era, March 1926, The Passing of Martin Harris
Instructor, October 1930, The Last Testimony of Martin Harris
Instructor, August 1932, True Pioneer Stories - The Martin Harris Memorial
Improvement Era, November 1940, An Impression of Martin Harris
Improvement Era, March 1955, "...publish it upon the mountains," - the Story of Martin Harris
Improvement Era, April 1955, "...publish it upon the mountains," - the Story of Martin Harris
Improvement Era, May 1955, "...publish it upon the mountains," - the Story of Martin Harris
Improvement Era, June 1955, "...publish it upon the mountains," - the Story of Martin Harris
Improvement Era, July 1955, "...publish it upon the mountains," - the Story of Martin Harris
Instructor, July 1964, The Passing of Martin Harris
Improvement Era, February 1969, Martin Harris, the Honorable New York Farmer
Improvement Era, March 1969, Life and Times of Martin Harris
Jenson, Andrew. "Harris, Martin." Biographical Encyclopedia. Volume 1. pg. 271-276.
HARRIS, Martin, one of the Three Witnesses to the Book of Mormon, was born May 18, 1783, in Easttown, Saratoga county. New York, and moved with his father's family in his ninth year to the town of Palmyra, Wayne county. In the fall of 1827 he made the acquaintance of the Prophet Joseph Smith, who at that time was severely persecuted by his enemies, he having received from the angel Moroni the holy plates, from which the Book of Mormon afterwards was translated. Martin Harris made Joseph a present of fifty dollars, which enabled the latter to remove from Manchester, N. Y., to Pennsylvania. In February, 1828, Martin Harris visited Joseph Smith at his temporary home in Harmony, Penn. The latter had copied some of the ancient characters from the plates and translated them, which he gave to Martin Harris, who made a visit to New York city and showed the characters with their translation to the celebrated Professor Charles Anthon, skilled in ancient and modern languages. The learned professor, after examination, spoke favorably of the characters and of the translation and proffered his assistance; but on learning from Mr. Harris that the book was given to Joseph Smith by an angel and that a part of the book was sealed, etc., he sarcastically remarked that "he could not read a sealed book," and then demanded back a certificate, which he had given to Mr. Harris, testifying to the correctness of the translation. After getting it back he tore it to pieces. Mr. Harris then went to Dr. Mitchell, another man of learning, who sanctioned what Professor Anthon had said respecting both the characters and the translation. Martin Harris having returned from his tour to New York city and reported the incidents of his journey to the Prophet, went home to Palmyra, arranged his affairs and returned again to Joseph in Pennsylvania about the 12th of April, 1828. Immediately after his arrival he commenced to write for the Prophet, thus becoming his first scribe. Joseph translated from the plates and Martin Harris wrote after his dictation, which work they continued until the 14th of June following, by which time 116 pages of manuscript were written on foolscap paper. The Prophet writes; "Some time after Mr. Harris had begun to write for me, he began to tease me to give him liberty to carry the writings home and show them; and desired of me that I would inquire of the Lord, through the Urim and Thummim, if he might not do so. I did inquire, and the answer was that he must not. However, he was not satisfied with this answer, and desired I should inquire again. I did so, and the answer was as before. Still he could not be contented, but insisted that I should inquire once more. After much solicitation I again inquired of the Lord, and permission was granted him to have the writings on certain conditions, which were, that he show them only to his brother Preserved Harris, his own wife, his father and his mother, and a Mrs. Cobb, a sister to his wife. In accordance with this last answer, I required of him that he should bind himself in a covenant to me in the most solemn manner, that he would not do otherwise than he had been directed. He did so. He bound himself as I required of him, took the writings, and went his way. Notwithstanding, however, the great restrictions which he had been laid under, and the solemnity of the covenant which he had made with me, he did shew them to others, and by stratagem they got them away from him, and they never have been recovered nor obtained back again unto this day." For these doings Martin Harris was severely censured and called a "wicked man" in a revelation given through the Prophet shortly afterwards (Doc. and Gov. Sec. 3); and the Lord would not permit Joseph Smith to translate that part of the record again, because of the cunning and evil designs of wicked men. (Doc. and Gov., Sec. 10.) After the Prophet's removal to Fayette in the summer of 1829, Martin Harris again visited him and was permitted to be one of the Three Witnesses. Subsequently, he furnished $3,000 toward the expenses of printing the first edition of the book. He was baptized shortly after the organization of the Church, and is mentioned as a Priest in the Church records as early as June, 1830. He was ordained a High Priest by Lyman Wight, June 3, 1831, at Kirtland, Ohio, whence he had removed from the State of New York. In that same month (June, 1831) he was called by revelation to accompany the Prophet Joseph and other Elders to Missouri. (Doc. and Gov., Sec. 52.) He started on this journey on the 19th of June, and when Jackson county. Mo., two months later, was designated by the mouth of the Lord as a gathering place for the Saints—as the land upon which the new Jerusalem should be built, and where a full consecration of all properties should be required and the holy United Order of God established— Martin Harris was the first one called of God by name to set an example before the Church in laying his money before the Bishop. (Doc. and Gov., Sec. 58, Verse 35.) He was a member of the first High Council of the Church, which was organized in Kirtland, Ohio, Feb. 17, 1834, and in 1835 he assisted in electing, ordaining and instructing the twelve Elders, who were called to constitute the first quorum of Twelve Apostles in this dispensation. As long as the' Saints remained in Kirtland, Martin Harris continued active and assisted in the public labors of the Church, but when the Saints vacated that place and removed to Missouri, Martin Harris remained in Ohio. This gave rise to many conjectures that he had apostatized. But notwithstanding his long absence from the head-quarters of the Church, he never faltered nor swerved in the least degree from the great testimony given in the Book of Mormon. It is true that he went to England in 1846, while under the influence of the apostate James J. Strang, ostensibly for the purpose of opposing the Elders laboring there, but he returned to America without doing any harm to anybody, except, perhaps, to himself. ("Millennial Star," Vol. 8, pages 124 and 128.) After residing for many years in Kirtland, Ohio, he emigrated to Utah, arriving in Salt Lake City Aug. 30, 1870, in care of Elder Edward Stevenson, who gives the following account: "While I was living in Michigan, then a Territory, in 1833, near the town of Pontiac, Oakland county, Martin Harris came there, and in a meeting, where I was present, bore testimony of the appearance of an angel exhibiting the golden plates, and commanding him to bear a testimony of these things to all people whenever opportunity was afforded him to do so; and I can say that his testimony had great effect in that vicinity. Martin had a sister living in our neighborhood. About this time, Oliver Cowdery, another of the Three Witnesses, also, in company with Joseph Smith, the Prophet, bore the same testimony, and further, Joseph the Prophet promised those who with honest hearts obeyed the gospel should receive the Holy Ghost, and signs would follow them. As a proof of their testimony, several of that branch of the Church enjoyed various gifts; one, Elijah Fordham, who recently died in this Territory, spoke in tongues, ani as two French travelers were passing they heard him speaking and said to a boy outside the house, where they were, that he was speaking in French, bearing testimony to the gospel, he having no knowledge of that language. Martin often bore his testimony while in that neighborhood. In the year 1869 I was appointed on a mission to the United States. Having visited several of the Eastern States, I called at Kirtland, Ohio, to see the first Temple that was built by our people in this generation. "While there, I again met Martin Harris, soon after coming out of the Temple. He took from under his arm a copy of the Book of Mormon, the first edition, I believe, and bore a faithful testimony, just the same as that I heard him bear thirty-six years previous. He said that it was his duty to continue to lift up his voice; he had been commanded to do in defense of the book that he held in his hand, and offered to prove from the Bible that just such a book was to come forth out of the ground, and that, too, in a day when there were no Prophets on the earth, and that he was daily bearing testimony to many who visited the Temple. After patiently hearing him, I felt a degree of compassion for him, and in turn bore my testimony to him, as I had received it through obedience to the gospel, and that the work was still onward, and the words of Isaiah, 2nd chapter, that 'the house of the Lord' was in the tops of the mountains, and that under the leadership of Pres. Young all nations were gathering to Zion to learn of God's ways and to walk in His paths, and that the worst wish that we had. was for him to also prepare himself and go up and be a partaker of the blessings of the House of the Lord. My testimony impressed him. A Mr. Bond, who held the keys of the Temple, and who had been present at the dedication, and then a faithful Latter-day Saint, said to me he felt as though he would have been far better off if he had kept with the Latter-day Saints, and that if I would preach in the Temple he would open the doors to me. I promised to do so at some future time. After my arrival in Utah in 1870, I was inspired to write to Martin Harris, and soon received a reply that the Spirit of God, for the first time- prompted him to go to Utah. Several letters were afterwards exchanged. Pres. Brigham Young, having read the letters, through Vol. 1, No. 18. Pres. Geo. A. Smith requested me to get up a subscription and emigrate Martin to Utah, he subscribing twenty-five dollars for that purpose. Having raised the subscription to about two hundred dollars, I took the railroad cars for Ohio, July 19, 1870, and on the 10th of August, filled my appointment, preaching twice in the Kirtland Temple, finding Martin Harris elated with his prospective journey. A very singular incident occurred at this time. While Martin was visiting his friends, bidding them farewell, his pathway crossed a large pasture, in which he became bewildered. Dizzy, faint and staggering through the blackberry vines that are so abundant in that vicinity, his clothes torn, bloody and faint, he lay down under a tree to die. After a time he revived, called on the Lord, and finally at 12 o'clock midnight found his friend, and in his fearful condition was cared for and soon regained his strength. He related this incident as a snare of the adversary to hinder him from going to Salt Lake City. Although in his 88th year he possessed remarkable vigor and health, having recently worked in the garden, and dug potatoes by the clay for some of his neighbors. After visiting New York and calling to visit the sacred spot from where the plates of the Book of Mormon were taken, I found there an aged gentleman. 74 years old, who knew Martin Harris, and said that he was known in that neighborhood as an honest farmer, having owned a good farm three miles from that place. He further said he well remembered the time when the 'Mormons' used to gather at Mormon Hill, as he termed it, where it was said the plates came from. Aug. 19, 1870, in company with Martin Harris, I left Kirtland for Utah, and on the 21st he was with me in Chicago, and at the American Hotel bore testimony to a large number of people of the visitation of the angel, etc. * * * While in Des Moines, the capital of Iowa, Brother Harris had opportunity of bearing testimony to many, and at a special meeting held in a branch of our Church (Brother Jas. M. Ballinger, president) Martin Harris bore testimony as to viewing the plates, the angel's visit, and visiting Professor Anthon. On the following day I baptized a sister to Pres. Ballinger, in the Des Moines river. The branch here contributed a new suit of clothes to Brother Harris, for which he felt to bless them. On the 29th of August we arrived in Ogden, and the following day in Salt Lake City. Two members of the Des Moines branch of the Church accompanied us to Utah." ("Mill. Star," Vol. 44. p. 78.) In another article Elder Stevenson gives the following additional particulars: "Many Interesting incidents were related by Martin on our journey (from Ohio to Utah in 1870), one of which I will relate. He said that on one occasion several of his old acquaintances made an effort to get him tipsy by treating him to some wine. When they thought he was in a good mood for talk, they put the following question very carefully to him: 'Well, now, Martin, we want you to be frank and candid with us in regard to this story of your seeing an ang>el and the golden plates of the Book of Mormon that is so much talked about. We have always taken you to be an honest, good farmer and neighbor of ours, but could not believe that you ever did see an angel. Now, Martin, do you really believe that you did see an angel when you were awake?' 'No,' said Martin, 'I do not believe it.' The anticipation of the delighted crowd at this exclamation may be imagined. But soon a different feeling prevailed, when Martin Harris, true to his trust, said, 'Gentlemen, what I have said Is true, from the fact that my belief is swallowed up in knowledge; for I want to say to you that as the Lord lives I do know that I stood with the Prophet Joseph Smith in the presence of the angel, and it was in the brightness of day.' Martin Harris related this circumstance to me substantially as I give it, adding that, although he drank wine with them as friends, he always believed in temperance and sobriety. While on our journey, and more particularly at the Des Moines river, at the baptism of the woman spoken of, I took occasion to teach Brother Martin the necessity of his being rebaptized. At first he did not seem to agree with the Idea, but I referred him to the scriptural words, 'Repent and do the first works, having lost the first love, etc., (Rev., 2: 5.) Finally, he said if it was right, the Lord would manifest it to him by His Spirit, and He did so, for Martin, soon after his arrival in Salt Lake City, came to my house and said the Spirit of the Lord had made it manifest to him, not only for himself personally, but also that he should be baptized for his dead, for he had seen his father seeking his aid. He saw his father at the foot of a ladder, striving to get up to him, and he went down to him taking him by the hand and helped him up. The baptismal font was prepared, and by arrangement I led Martin Harris down into the water and rebaptized him. Five of the Apostles were present, viz,. John Taylor, Wilford Woodruff, Orson Pratt, Geo. A. Smith and Joseph F. Smith; also John D. T. McAllister and others. After baptism, Orson Pratt confirmed him, being joined with the rest of the brethren, by the laying on of hands; after which he was baptized for some of his dead friends, and to add to the interest of the occasion, Martin's sister also was baptized for their female friends. I wish to add that Brother Harris having been away from the Church so many years did not understand more than the first principles taught in the infantile days of the Church, which accounts for his not being posted in the doctrine of the gospel being preached to the spirits who are departed, which was afterwards taught by Joseph Smith, the Prophet. The economy of Martin Harris was particularly illustrated on the occasion of our visit to the Fifteenth Ward of Salt Lake City. The meeting was crowded, as usual, with those anxious to see him and to hear his constant, undeviating testimony. Sister Sarah M. Kimball, of the Fifteenth Ward, eminent in the Relief Societies, on their behalf offered to have a new set of artificial teeth made for Brother Harris, to which he replied, 'No, sisters, I thank you for your kindness, but T shall not live long. Take the money and give it to the poor.' This calls to my mind a little incident or two that he related to me while we were on our journey from Ohio to Utah. He said that Joseph Smith, the Prophet, was very poor, and had to work by the day for his support, and he (Harris) often gave him work on his farm, and that they had hoed corn together many a day, Brother Harris paying him fifty cents i)er day. Joseph, he said, was good to work and jovial and they often wrestled together in sport, but the Prophet was devoted and attentive to his prayers. Brother Martin Harris gave Joseph $50 on one occasion to help translate the Book of Mormon. Thl3 action on the part of Martin Harris so displeased his wife that she threatened to leave him. Martin said that he knew this to be the work" of God, and that he should keep the commandments of the Lord, whatever the results might be. His wife subsequently, partially separated from him, which he patiently endured for the gospel's sake. At an evening visit of some of my friends at my residence In Salt Lake City, to see and hear Brother Harris relate his experience (which always delighted him), Brother James T. Woods, who is now present while I am writing this article, reminds me that himself and G. D. Keaton were present on that occasion, and asked him to explain the manner in which the plates, containing the characters of the Book of Mormon, were exhibited to the witnesses. Brother Harris said that the angel stood on the opposite side of the table on which were the plates, the interpreters, etc., and took the plates in his hand and turned them over. To more fully illustrate this to them, Brother Martin took up a book and turned the leaves over one by one. The angel -declared that the Book of Mormon was correctly translated by the power of God and not of man, and that it contained the fullness of the gospel of Jesus Christ to the Nephites, who were a branch of the lost sheep of the House of Israel, and had come from the land of Jerusalem to America. The witnesses were required to bear their testimony of these things, and of this open vision to all people, and he (Harris) testified, not only to those present, but to all the world, that these things were true, and before God whom he expected to meet in the day of Judgment he lied not. Brother Woods testifies that he was present at the time above mentioned, and to him it was marvelous to see the zeal that was manifested by Martin Harris, and the spirit of the Lord that accompanied his words. That Martin Harris was very zealous, somewhat enthusiastic, and what some would term egotistical, is no doubt the case; but the Lord has shown this generation that he can carry on His work independently of all men, only as they live closely and humbly before Him. I will give one or two instances of Martin's enthusiasm. When Pres. Geo. A. Smith and others of us were being driven by John Henry Smith in a carriage to take a bath in the Warm Springs, near Salt Lake City, while passing over a high hill Pres. Smith directed the curtains of the carriage to be raised, giving a magnificent view of the city below. The immense Tabernacle and the Temple—and in fact the beautiful city in full view—looked wonderful to Brother Harris, who seemed wrapped in admiration and exclaimed, 'Who would have thought that the Book of Mormon would have done all this?' On one occasion, while celebrating a baptism, several persons being in attendance. Brother Harris with joyful feelings said, 'Just see how the Book of Mormon is spreading.' Having been absent so long from the body of the Church and considering his great age, much charity was necessarily exercised in his behalf. His abiding testimony, and his assistance with his property to publish the Book of Mormon, have earned a name for him that will endure while time shall last. Soon after hs had received his endowments and performed some work for his dead, he retired to live with his son, Martin Harris, jun., at Smithfield, Cache valley, where he was comfortably cared for in his' declining old age. On the afternoon of his death he was bolstered up in his bed, where, with the Book of Mormon in his hand, he bore his last testimony to those who were present." ("Mill. Star," Vol. 48, p. 367.) Soon after his arrival in Utah Martin Harris located in Smithfield, and "later in Clarkston, Cache county, where he died July 10, 1875, nearly ninety-three years old. A few hours before his death, when prostrated with great weakness. Bishop Simon Smith came into his room; Martin Harris stretched forth his hands to salute him and said, "Bishop, I am going." The Bishop told him that he had something of importance to tell him in relation to the Book of Mormon, which was to be published in the Spanish language, by the request of Indians in Central America. Upon hearing this, Martin Harris brightened up, his pulsation improved, and, although very weak, he began to talk as he formerly had done previous to his sickness. He conversed for about two hours, and it seemed that the mere mention of the Book of Mormon put new life Into him. His son Martin Harris, jun.. in a letter addressed to Pres. Geo. A. Smith and dated Clarkston. July 9. 1875, says: "He (Martin Harris) was taken sick a week ago yesterday, with some kind of stroke, or life became so weak and exhausted, that he has no use in his limbs. He cannot move, only by our aid. He has continued to talk about and testify to the truth of the Book of Mormon, and was in his happiest mood when he could get somebody to listen to his testimony; if he felt dull and weary at times, and some one would come in and open up a conversation and give him an opportunity of talking, he would immediately revive and feel like a young man for a little while. We begin to think that he has borne his last; testimony. The last audible words he has spoken were something about the Three Witnesses of the Book of Mormon, but we could not understand what it was." At his funeral every respect that could be paid to him was manifested by the people. In dressing him. a Book of Mormon was put in his right hand and the book of Doctrine and Covenants in his left hand. On the head board of his grave was placed his name, date and place of his birth and death, with the words, "One of the witnesses of the Book of Mormon." Also their testimony.
HARRIS, Martin, one of the Three Witnesses to the Book of Mormon, was born May 18, 1783, in Easttown, Saratoga county. New York, and moved with his father's family in his ninth year to the town of Palmyra, Wayne county. In the fall of 1827 he made the acquaintance of the Prophet Joseph Smith, who at that time was severely persecuted by his enemies, he having received from the angel Moroni the holy plates, from which the Book of Mormon afterwards was translated. Martin Harris made Joseph a present of fifty dollars, which enabled the latter to remove from Manchester, N. Y., to Pennsylvania. In February, 1828, Martin Harris visited Joseph Smith at his temporary home in Harmony, Penn. The latter had copied some of the ancient characters from the plates and translated them, which he gave to Martin Harris, who made a visit to New York city and showed the characters with their translation to the celebrated Professor Charles Anthon, skilled in ancient and modern languages. The learned professor, after examination, spoke favorably of the characters and of the translation and proffered his assistance; but on learning from Mr. Harris that the book was given to Joseph Smith by an angel and that a part of the book was sealed, etc., he sarcastically remarked that "he could not read a sealed book," and then demanded back a certificate, which he had given to Mr. Harris, testifying to the correctness of the translation. After getting it back he tore it to pieces. Mr. Harris then went to Dr. Mitchell, another man of learning, who sanctioned what Professor Anthon had said respecting both the characters and the translation. Martin Harris having returned from his tour to New York city and reported the incidents of his journey to the Prophet, went home to Palmyra, arranged his affairs and returned again to Joseph in Pennsylvania about the 12th of April, 1828. Immediately after his arrival he commenced to write for the Prophet, thus becoming his first scribe. Joseph translated from the plates and Martin Harris wrote after his dictation, which work they continued until the 14th of June following, by which time 116 pages of manuscript were written on foolscap paper. The Prophet writes; "Some time after Mr. Harris had begun to write for me, he began to tease me to give him liberty to carry the writings home and show them; and desired of me that I would inquire of the Lord, through the Urim and Thummim, if he might not do so. I did inquire, and the answer was that he must not. However, he was not satisfied with this answer, and desired I should inquire again. I did so, and the answer was as before. Still he could not be contented, but insisted that I should inquire once more. After much solicitation I again inquired of the Lord, and permission was granted him to have the writings on certain conditions, which were, that he show them only to his brother Preserved Harris, his own wife, his father and his mother, and a Mrs. Cobb, a sister to his wife. In accordance with this last answer, I required of him that he should bind himself in a covenant to me in the most solemn manner, that he would not do otherwise than he had been directed. He did so. He bound himself as I required of him, took the writings, and went his way. Notwithstanding, however, the great restrictions which he had been laid under, and the solemnity of the covenant which he had made with me, he did shew them to others, and by stratagem they got them away from him, and they never have been recovered nor obtained back again unto this day." For these doings Martin Harris was severely censured and called a "wicked man" in a revelation given through the Prophet shortly afterwards (Doc. and Gov. Sec. 3); and the Lord would not permit Joseph Smith to translate that part of the record again, because of the cunning and evil designs of wicked men. (Doc. and Gov., Sec. 10.) After the Prophet's removal to Fayette in the summer of 1829, Martin Harris again visited him and was permitted to be one of the Three Witnesses. Subsequently, he furnished $3,000 toward the expenses of printing the first edition of the book. He was baptized shortly after the organization of the Church, and is mentioned as a Priest in the Church records as early as June, 1830. He was ordained a High Priest by Lyman Wight, June 3, 1831, at Kirtland, Ohio, whence he had removed from the State of New York. In that same month (June, 1831) he was called by revelation to accompany the Prophet Joseph and other Elders to Missouri. (Doc. and Gov., Sec. 52.) He started on this journey on the 19th of June, and when Jackson county. Mo., two months later, was designated by the mouth of the Lord as a gathering place for the Saints—as the land upon which the new Jerusalem should be built, and where a full consecration of all properties should be required and the holy United Order of God established— Martin Harris was the first one called of God by name to set an example before the Church in laying his money before the Bishop. (Doc. and Gov., Sec. 58, Verse 35.) He was a member of the first High Council of the Church, which was organized in Kirtland, Ohio, Feb. 17, 1834, and in 1835 he assisted in electing, ordaining and instructing the twelve Elders, who were called to constitute the first quorum of Twelve Apostles in this dispensation. As long as the' Saints remained in Kirtland, Martin Harris continued active and assisted in the public labors of the Church, but when the Saints vacated that place and removed to Missouri, Martin Harris remained in Ohio. This gave rise to many conjectures that he had apostatized. But notwithstanding his long absence from the head-quarters of the Church, he never faltered nor swerved in the least degree from the great testimony given in the Book of Mormon. It is true that he went to England in 1846, while under the influence of the apostate James J. Strang, ostensibly for the purpose of opposing the Elders laboring there, but he returned to America without doing any harm to anybody, except, perhaps, to himself. ("Millennial Star," Vol. 8, pages 124 and 128.) After residing for many years in Kirtland, Ohio, he emigrated to Utah, arriving in Salt Lake City Aug. 30, 1870, in care of Elder Edward Stevenson, who gives the following account: "While I was living in Michigan, then a Territory, in 1833, near the town of Pontiac, Oakland county, Martin Harris came there, and in a meeting, where I was present, bore testimony of the appearance of an angel exhibiting the golden plates, and commanding him to bear a testimony of these things to all people whenever opportunity was afforded him to do so; and I can say that his testimony had great effect in that vicinity. Martin had a sister living in our neighborhood. About this time, Oliver Cowdery, another of the Three Witnesses, also, in company with Joseph Smith, the Prophet, bore the same testimony, and further, Joseph the Prophet promised those who with honest hearts obeyed the gospel should receive the Holy Ghost, and signs would follow them. As a proof of their testimony, several of that branch of the Church enjoyed various gifts; one, Elijah Fordham, who recently died in this Territory, spoke in tongues, ani as two French travelers were passing they heard him speaking and said to a boy outside the house, where they were, that he was speaking in French, bearing testimony to the gospel, he having no knowledge of that language. Martin often bore his testimony while in that neighborhood. In the year 1869 I was appointed on a mission to the United States. Having visited several of the Eastern States, I called at Kirtland, Ohio, to see the first Temple that was built by our people in this generation. "While there, I again met Martin Harris, soon after coming out of the Temple. He took from under his arm a copy of the Book of Mormon, the first edition, I believe, and bore a faithful testimony, just the same as that I heard him bear thirty-six years previous. He said that it was his duty to continue to lift up his voice; he had been commanded to do in defense of the book that he held in his hand, and offered to prove from the Bible that just such a book was to come forth out of the ground, and that, too, in a day when there were no Prophets on the earth, and that he was daily bearing testimony to many who visited the Temple. After patiently hearing him, I felt a degree of compassion for him, and in turn bore my testimony to him, as I had received it through obedience to the gospel, and that the work was still onward, and the words of Isaiah, 2nd chapter, that 'the house of the Lord' was in the tops of the mountains, and that under the leadership of Pres. Young all nations were gathering to Zion to learn of God's ways and to walk in His paths, and that the worst wish that we had. was for him to also prepare himself and go up and be a partaker of the blessings of the House of the Lord. My testimony impressed him. A Mr. Bond, who held the keys of the Temple, and who had been present at the dedication, and then a faithful Latter-day Saint, said to me he felt as though he would have been far better off if he had kept with the Latter-day Saints, and that if I would preach in the Temple he would open the doors to me. I promised to do so at some future time. After my arrival in Utah in 1870, I was inspired to write to Martin Harris, and soon received a reply that the Spirit of God, for the first time- prompted him to go to Utah. Several letters were afterwards exchanged. Pres. Brigham Young, having read the letters, through Vol. 1, No. 18. Pres. Geo. A. Smith requested me to get up a subscription and emigrate Martin to Utah, he subscribing twenty-five dollars for that purpose. Having raised the subscription to about two hundred dollars, I took the railroad cars for Ohio, July 19, 1870, and on the 10th of August, filled my appointment, preaching twice in the Kirtland Temple, finding Martin Harris elated with his prospective journey. A very singular incident occurred at this time. While Martin was visiting his friends, bidding them farewell, his pathway crossed a large pasture, in which he became bewildered. Dizzy, faint and staggering through the blackberry vines that are so abundant in that vicinity, his clothes torn, bloody and faint, he lay down under a tree to die. After a time he revived, called on the Lord, and finally at 12 o'clock midnight found his friend, and in his fearful condition was cared for and soon regained his strength. He related this incident as a snare of the adversary to hinder him from going to Salt Lake City. Although in his 88th year he possessed remarkable vigor and health, having recently worked in the garden, and dug potatoes by the clay for some of his neighbors. After visiting New York and calling to visit the sacred spot from where the plates of the Book of Mormon were taken, I found there an aged gentleman. 74 years old, who knew Martin Harris, and said that he was known in that neighborhood as an honest farmer, having owned a good farm three miles from that place. He further said he well remembered the time when the 'Mormons' used to gather at Mormon Hill, as he termed it, where it was said the plates came from. Aug. 19, 1870, in company with Martin Harris, I left Kirtland for Utah, and on the 21st he was with me in Chicago, and at the American Hotel bore testimony to a large number of people of the visitation of the angel, etc. * * * While in Des Moines, the capital of Iowa, Brother Harris had opportunity of bearing testimony to many, and at a special meeting held in a branch of our Church (Brother Jas. M. Ballinger, president) Martin Harris bore testimony as to viewing the plates, the angel's visit, and visiting Professor Anthon. On the following day I baptized a sister to Pres. Ballinger, in the Des Moines river. The branch here contributed a new suit of clothes to Brother Harris, for which he felt to bless them. On the 29th of August we arrived in Ogden, and the following day in Salt Lake City. Two members of the Des Moines branch of the Church accompanied us to Utah." ("Mill. Star," Vol. 44. p. 78.) In another article Elder Stevenson gives the following additional particulars: "Many Interesting incidents were related by Martin on our journey (from Ohio to Utah in 1870), one of which I will relate. He said that on one occasion several of his old acquaintances made an effort to get him tipsy by treating him to some wine. When they thought he was in a good mood for talk, they put the following question very carefully to him: 'Well, now, Martin, we want you to be frank and candid with us in regard to this story of your seeing an ang>el and the golden plates of the Book of Mormon that is so much talked about. We have always taken you to be an honest, good farmer and neighbor of ours, but could not believe that you ever did see an angel. Now, Martin, do you really believe that you did see an angel when you were awake?' 'No,' said Martin, 'I do not believe it.' The anticipation of the delighted crowd at this exclamation may be imagined. But soon a different feeling prevailed, when Martin Harris, true to his trust, said, 'Gentlemen, what I have said Is true, from the fact that my belief is swallowed up in knowledge; for I want to say to you that as the Lord lives I do know that I stood with the Prophet Joseph Smith in the presence of the angel, and it was in the brightness of day.' Martin Harris related this circumstance to me substantially as I give it, adding that, although he drank wine with them as friends, he always believed in temperance and sobriety. While on our journey, and more particularly at the Des Moines river, at the baptism of the woman spoken of, I took occasion to teach Brother Martin the necessity of his being rebaptized. At first he did not seem to agree with the Idea, but I referred him to the scriptural words, 'Repent and do the first works, having lost the first love, etc., (Rev., 2: 5.) Finally, he said if it was right, the Lord would manifest it to him by His Spirit, and He did so, for Martin, soon after his arrival in Salt Lake City, came to my house and said the Spirit of the Lord had made it manifest to him, not only for himself personally, but also that he should be baptized for his dead, for he had seen his father seeking his aid. He saw his father at the foot of a ladder, striving to get up to him, and he went down to him taking him by the hand and helped him up. The baptismal font was prepared, and by arrangement I led Martin Harris down into the water and rebaptized him. Five of the Apostles were present, viz,. John Taylor, Wilford Woodruff, Orson Pratt, Geo. A. Smith and Joseph F. Smith; also John D. T. McAllister and others. After baptism, Orson Pratt confirmed him, being joined with the rest of the brethren, by the laying on of hands; after which he was baptized for some of his dead friends, and to add to the interest of the occasion, Martin's sister also was baptized for their female friends. I wish to add that Brother Harris having been away from the Church so many years did not understand more than the first principles taught in the infantile days of the Church, which accounts for his not being posted in the doctrine of the gospel being preached to the spirits who are departed, which was afterwards taught by Joseph Smith, the Prophet. The economy of Martin Harris was particularly illustrated on the occasion of our visit to the Fifteenth Ward of Salt Lake City. The meeting was crowded, as usual, with those anxious to see him and to hear his constant, undeviating testimony. Sister Sarah M. Kimball, of the Fifteenth Ward, eminent in the Relief Societies, on their behalf offered to have a new set of artificial teeth made for Brother Harris, to which he replied, 'No, sisters, I thank you for your kindness, but T shall not live long. Take the money and give it to the poor.' This calls to my mind a little incident or two that he related to me while we were on our journey from Ohio to Utah. He said that Joseph Smith, the Prophet, was very poor, and had to work by the day for his support, and he (Harris) often gave him work on his farm, and that they had hoed corn together many a day, Brother Harris paying him fifty cents i)er day. Joseph, he said, was good to work and jovial and they often wrestled together in sport, but the Prophet was devoted and attentive to his prayers. Brother Martin Harris gave Joseph $50 on one occasion to help translate the Book of Mormon. Thl3 action on the part of Martin Harris so displeased his wife that she threatened to leave him. Martin said that he knew this to be the work" of God, and that he should keep the commandments of the Lord, whatever the results might be. His wife subsequently, partially separated from him, which he patiently endured for the gospel's sake. At an evening visit of some of my friends at my residence In Salt Lake City, to see and hear Brother Harris relate his experience (which always delighted him), Brother James T. Woods, who is now present while I am writing this article, reminds me that himself and G. D. Keaton were present on that occasion, and asked him to explain the manner in which the plates, containing the characters of the Book of Mormon, were exhibited to the witnesses. Brother Harris said that the angel stood on the opposite side of the table on which were the plates, the interpreters, etc., and took the plates in his hand and turned them over. To more fully illustrate this to them, Brother Martin took up a book and turned the leaves over one by one. The angel -declared that the Book of Mormon was correctly translated by the power of God and not of man, and that it contained the fullness of the gospel of Jesus Christ to the Nephites, who were a branch of the lost sheep of the House of Israel, and had come from the land of Jerusalem to America. The witnesses were required to bear their testimony of these things, and of this open vision to all people, and he (Harris) testified, not only to those present, but to all the world, that these things were true, and before God whom he expected to meet in the day of Judgment he lied not. Brother Woods testifies that he was present at the time above mentioned, and to him it was marvelous to see the zeal that was manifested by Martin Harris, and the spirit of the Lord that accompanied his words. That Martin Harris was very zealous, somewhat enthusiastic, and what some would term egotistical, is no doubt the case; but the Lord has shown this generation that he can carry on His work independently of all men, only as they live closely and humbly before Him. I will give one or two instances of Martin's enthusiasm. When Pres. Geo. A. Smith and others of us were being driven by John Henry Smith in a carriage to take a bath in the Warm Springs, near Salt Lake City, while passing over a high hill Pres. Smith directed the curtains of the carriage to be raised, giving a magnificent view of the city below. The immense Tabernacle and the Temple—and in fact the beautiful city in full view—looked wonderful to Brother Harris, who seemed wrapped in admiration and exclaimed, 'Who would have thought that the Book of Mormon would have done all this?' On one occasion, while celebrating a baptism, several persons being in attendance. Brother Harris with joyful feelings said, 'Just see how the Book of Mormon is spreading.' Having been absent so long from the body of the Church and considering his great age, much charity was necessarily exercised in his behalf. His abiding testimony, and his assistance with his property to publish the Book of Mormon, have earned a name for him that will endure while time shall last. Soon after hs had received his endowments and performed some work for his dead, he retired to live with his son, Martin Harris, jun., at Smithfield, Cache valley, where he was comfortably cared for in his' declining old age. On the afternoon of his death he was bolstered up in his bed, where, with the Book of Mormon in his hand, he bore his last testimony to those who were present." ("Mill. Star," Vol. 48, p. 367.) Soon after his arrival in Utah Martin Harris located in Smithfield, and "later in Clarkston, Cache county, where he died July 10, 1875, nearly ninety-three years old. A few hours before his death, when prostrated with great weakness. Bishop Simon Smith came into his room; Martin Harris stretched forth his hands to salute him and said, "Bishop, I am going." The Bishop told him that he had something of importance to tell him in relation to the Book of Mormon, which was to be published in the Spanish language, by the request of Indians in Central America. Upon hearing this, Martin Harris brightened up, his pulsation improved, and, although very weak, he began to talk as he formerly had done previous to his sickness. He conversed for about two hours, and it seemed that the mere mention of the Book of Mormon put new life Into him. His son Martin Harris, jun.. in a letter addressed to Pres. Geo. A. Smith and dated Clarkston. July 9. 1875, says: "He (Martin Harris) was taken sick a week ago yesterday, with some kind of stroke, or life became so weak and exhausted, that he has no use in his limbs. He cannot move, only by our aid. He has continued to talk about and testify to the truth of the Book of Mormon, and was in his happiest mood when he could get somebody to listen to his testimony; if he felt dull and weary at times, and some one would come in and open up a conversation and give him an opportunity of talking, he would immediately revive and feel like a young man for a little while. We begin to think that he has borne his last; testimony. The last audible words he has spoken were something about the Three Witnesses of the Book of Mormon, but we could not understand what it was." At his funeral every respect that could be paid to him was manifested by the people. In dressing him. a Book of Mormon was put in his right hand and the book of Doctrine and Covenants in his left hand. On the head board of his grave was placed his name, date and place of his birth and death, with the words, "One of the witnesses of the Book of Mormon." Also their testimony.
Widtsoe, O. J. P. "The Passing of Martin Harris." Young Woman's Journal. December 1914. pg. 731-735.
The Passing of Martin Harris.
Recorded from the Narrative of William Harrison Homer, By O. J. P. Widtsoe.
The passing of Martin Harris was of itself a testimony of the divine inspiration and the prophetic genius of the great American, Joseph Smith. Martin Harris met Joseph Smith first in the fall of 1827. The young American prophet had then just received from the Angel Moroni the plates of the Book of Mormon. From that time on Martin Harris became inseparably connected with the work of the Prophet. It was Martin Harris who enabled Joseph Smith, through a gift of fifty dollars, to move from the scenes of his early persecution in New York to Pennsylvania. It was Martin Harris who secured the testimony of the learned Professor Anthon, and afterwards became the Prophet’s first scribe. It was Martin Harris who, when the translation of the Book of Mormon was finished, furnished $3,000 toward the expense of printing the Book. Indeed, from the time of his first meeting with the Prophet Joseph Smith to the middle of the year 1831, when he was the first called of God by name to set an example to the Church “in laying his monies before the bishop of the Church,”[1] Martin Harris was a pillar of material strength in the uprearing of the Church of Jesus Christ.
Nor was the help that Martin Harris rendered of a material nature only. He was baptized very soon after the organization of the Church. In June, 1831, he was called by revelation to accompany the Prophet Joseph Smith into the state of Missouri to discover the land of consecration. He was a member of the first High Council of the Church. Together with Oliver Cowdery and David Whitmer, he assisted in selecting and ordaining the first quorum of Twelve Apostles. Indeed, in all the spiritual activities of the Church, Martin Harris was prominent and efficient, as long as the body of the Church remained in Ohio.
When the Saints moved to Missouri, Martin remained behind. Some said that he had apostatized. When, after the martyrdom of the Prophet, the Church accomplished the cruel exodus westward, under the leadership of Brigham Young, Martin Harris remained behind. It is undoubtedly true that he had become more or less embittered. For a short time, he had succumbed to the influence of the apostate leader, James J. Strang. Naturally, under such influence, Martin Harris learned to foster a groundless, an almost insane, hatred of the new Prophet-leader. For over twenty- five years after the martyrdom of the great founder of Mormonism, Martin Harris remained separated from the Church. He was like a sheep outside the fold. But he was never excommunicated; he had not apostatized; he could never rid himself of the testimony he had gained. Yet it was not until the days of his passing, that the venerable, divinely-chosen Witness returned to the fold. Then, again, he partook of divine communion with the Saints. Then, again, his testimony rang loud and true. And in his passing, he sealed his testimony of the divine authority and the prophetic genius of his great hero-leader, the Prophet, Joseph Smith.
One clear, crisp day in the winter of 1869, a young man named William H. Homer went with his cousin, James Crockett, of Linesville, Pa., to visit the Mormon temple at Kirtland, Ohio. Young Homer was returning to his home in Salt Lake City, from a mission to Great Britain. After nearly three years of strenuous, devoted labor, the young man returned to his native soil full of zeal and burning with a desire to see the first temple of his people, and to stand within its walls.
At Kirtland, the young men were advised to seek Martin Harris, then custodian of the Temple. Martin Harris was said to be living in poverty with his daughter-in-law, the wife of a son who had been killed in the Civil War. Seek Martin Harris? Surely, thought the young men, that would be easy. For was not the returning missionary’s sister, Nancy Homer, the wife of Martin Harris, Jr., then living with the rest of the old man’s family in Utah? And would not the old man himself be glad to welcome one so near to his own? With light and confident hearts, the boys set out to find the aged keeper of the Temple.
In response to their knock, there came to the door of the cottage, a poorly clad, emaciated little man, on whom the winter of life was weighing heavily. It was Martin Harris. In his face might be read the story of his life. There were the marks of spiritual upliftment. There were the marks of keen, disappointment. There was the hunger-strain for the peace, the contentment—the divine calm that it seemed could come no more into his life. It was a pathetic figure. And yet it was a figure of strength. For with it all, there was something about the little man which revealed the fact that he had lived richly— that into his life had entered such noble experiences as come to the lives of but few. The first feeling of mere sympathy was changed to one of awe. The young men stood in the presence of a man who had seen angels and who had communed with the divine—a man to whom God himself had spoken.
Elder Homer introduced himself modestly as the brother of Martin Harris, Jr.’s, wife, and as an elder of the Church returning to Utah, from a foreign mission. The effect of the introduction was electric. The fact of relationship was overwhelmed by the fact of Utah citizenship. The old man bristled with vindictiveness.
“One of those old Brighamite Mormons, are you?” he snapped. Then he railed impatiently against Utah and the founder of the Mormon commonwealth. It was in vain that young Homer tried to turn the old man’s attention to his family. Martin Harris seemed to be obsessed. He would not understand that there stood before him a man who knew his own wife and children.
After some time, however, the old man said, “You want to see the Temple, do you?”
“Yes, indeed,” the boys exclaimed, “if we may.”
“Well, I’ll get the key.”
From that moment, Martin Harris, in spite of occasional outbursts, radiated with interest. He led the young men through the rooms of the Temple and explained how they were used. He pointed out the place of the School of the Prophets. He showed where the Temple curtain had at one time hung. He related thrilling experiences in connection with the history of the sacred building.
In the basement, as elsewhere, there were many signs of dilapidation. The plaster was fallen off the ceilings and the walls; windows were broken; the woodwork was stained and marred. Whether it was the influence of these conditions or not, it is difficult to tell; but here again, Martin Harris was moved to speak against the Utah Mormons. An injustice—a gross injustice— had been done to him. He should have been chosen president of the Church.
When the old man was somewhat exhausted, Elder Homer asked, “Is it not true that you were once very prominent in the Church; that you gave liberally of your means; and that you were active in the performance of your duties?”
“That is very true,” replied Martin Harris. “Things were all right then. I was honored while the people were here. But now that I am old and poor, it is all different.”
“Really,” responded Elder Homer, “how can that be?” What about your testimony to the Book of Mormon? Do you believe that the book is true and that Joseph Smith was a prophet ?”
Again the effect was electric. A changed old man stood before the young men. It was no longer a man with an imagined grievance. It was a man with a message—a man with a noble conviction in his heart—a man inspired of God and endowed with divine knowledge. Through the broken window of the Temple shone the winter sun, clear and radiant.
“Young man,” answered Martin Harris with impressiveness, with conviction, “do I believe it? Do you see the sun shining? Just as surely as the sun is shining on us by day—just as surely as the breath of life sustains us, so surely do I know that Joseph Smith was a true prophet of God; so surely do I know that the Book of Mormon was divinely translated. I saw the plates. I saw the angel; I heard the voice of God; I know that the Book of Mormon is true.”
It was a sublime moment. It was a wonderful testimony. The young men were thrilled to the very roots of the hair. The shabby, emaciated little man before them was transformed as he stood with hand outstretched toward the sun of heaven. A halo seemed to encircle him. A divine fire glowed in his eyes. His voice throbbed with the sincerity and the conviction of his message. It was the real Martin Harris, whose burning testimony no power on earth could quench.
Martin Harris was now in a softer mood. He turned to Elder Homer and asked, “Who are you ?”
Elder Homer explained again their relationship.
“So my son Martin married your sister,” repeated the old man, shaking the young one by the hand. “You know my family, then?”
“Yes,” replied Elder Homer, quickly, “wouldn’t you like to visit Utah and see your family again ?”
“I should like to see Caroline and the children,” mused Martin, naming over the children, “but I cannot. I am too poor.”
“That need not stand in the way,” urged Elder Homer, “President Brigham Young would be only too glad to furnish means to convey you to Utah.”
“Don’t talk Brigham Young,” warned Harris. “He would not do anything that was right.”
“Send him a message,” persisted the young man, now deeply concerned in the project.
“No,” declared Harris, emphatically; “yet I should like to see my family.”
“Then entrust me with the message,” pleaded Elder Homer.
Martin Harris paused. “Well,” he said slowly, “I believe I will. Call on Brigham Young. Tell him about our visit. Tell him Martin Harris is an old, old man, living on charity with his relatives. Tell him I should like to visit Utah, my family, my children. I should be glad to accept help from the Church, but I want no personal favor. Wait. Tell him that if he sends money, he must send enough for the round trip. I should not want to remain in Utah.”
In due time, Elder Homer returned to his home in the Seventh Ward of Salt Lake City. He recounted to his father the experience with Martin Harris, and the two set out immediately to report at the office of President Young. The President received them very graciously. He listened attentively to the young missionary’s recital of his visit with Martin Harris. The President asked questions now and again to make clear certain points. Then, when the story was told, he said, “I want to say this: I was never more gratified over any message in my life. Send for him? Yes. even if it were to take the last dollar of my own. Martin Harris spent time and money freely when one dollar was worth more than one thousand dollars now. Send for him? Yes, indeed, I shall send. Pest assured: Martin Harris will be here in time.”
During the summer of 1870, Elder Edward Stevenson was authorized to collect money by subscription to bring Martin Harris to Utah. About two hundred dollars were so raised; and on August 30, 1870, Martin Harris arrived in Salt Lake City in the company of Elder Stevenson.
Martin Harris found Utah a more desirable place than he had apparently anticipated. His bitterness died away. Peace crept into his heart, and with it came love and contentment. The lines of the hunger-strain were swept from his face, and there remained only the lines of his rich experience. The days of his stay in Utah swelled into weeks, the weeks into months, the months into years. The desire to return to Ohio died. The sheep had found its fold; it had entered therein no more to depart, it had found what long it had lost.
When Martin Harris reached Salt Lake City, he bore a powerful testimony in the Tabernacle. Then he went to Smithfield, and later to Clarkston, to live with his son Martin Harris, Jr. Martin Harris renewed his covenants fully. He went through the old endowment house. He returned to full fellowship and communion with the Saints.
Early in July, 1875, five years after he had come to Utah, Martin Harris was stricken with a kind of paralysis. It was the venerable witness’ last illness. But through it all, he remained true to his faith. Under date of July 9, 1875, Martin Harris, Jr., wrote, “He has continued to talk about and testify to the truth of the Book of Mormon, and was in his happiest mood when he could get somebody to listen to his testimony; if he felt dull and weary at times, and some one would come in and open up a conversation and give him an opportunity of talking, he would immediately revive and feel like a young man for a little while. We begin to think that he has borne his last testimony. The last audible words he has spoken were something about the Three Witnesses of the Book of Mormon, but we could not understand what it was.”
But these were not the aged witness’ last words. The next day, July tenth, marked the end. It was in the evening. It was milking time. Martin Harris, Jr., and his wife, Nancy Homer Harris, had gone out to milk and to do the evening’s chores. In the house with the stricken man were left Elder William H. Homer, who had had so interesting a day with Martin Harris at Kirtland, and Elder Homer’s aged mother, Eliza Williamson Homer. Elder Homer stood by the bedside holding the patient’s right hand Grandmother Homer stood at the foot of the bed. The tremor of death passed through Martin Harris’ body. With a supreme effort, he roused himself and spoke. It was to bear his testimony at the last. Again he declared that he had seen the plates of the Book of Mormon; that he had seen the angel; that he had heard the voice of God: that he knew that Joseph Smith was a Prophet of God. holding the keys of the Holy Priesthood.
This was the end. Martin Harris, divinely-chosen Witness of the work of God, relaxed—gave up the ghost. When Martin, Jr., and Nancy, his wife, returned from the chores, their father had passed beyond. And in the passing, Martin Harris, favored of God, repeated an irrefragable testimony of the divine inspiration and the prophetic genius of the great American, Joseph Smith.
[1] Doc. & Cov. 58:35.
The Passing of Martin Harris.
Recorded from the Narrative of William Harrison Homer, By O. J. P. Widtsoe.
The passing of Martin Harris was of itself a testimony of the divine inspiration and the prophetic genius of the great American, Joseph Smith. Martin Harris met Joseph Smith first in the fall of 1827. The young American prophet had then just received from the Angel Moroni the plates of the Book of Mormon. From that time on Martin Harris became inseparably connected with the work of the Prophet. It was Martin Harris who enabled Joseph Smith, through a gift of fifty dollars, to move from the scenes of his early persecution in New York to Pennsylvania. It was Martin Harris who secured the testimony of the learned Professor Anthon, and afterwards became the Prophet’s first scribe. It was Martin Harris who, when the translation of the Book of Mormon was finished, furnished $3,000 toward the expense of printing the Book. Indeed, from the time of his first meeting with the Prophet Joseph Smith to the middle of the year 1831, when he was the first called of God by name to set an example to the Church “in laying his monies before the bishop of the Church,”[1] Martin Harris was a pillar of material strength in the uprearing of the Church of Jesus Christ.
Nor was the help that Martin Harris rendered of a material nature only. He was baptized very soon after the organization of the Church. In June, 1831, he was called by revelation to accompany the Prophet Joseph Smith into the state of Missouri to discover the land of consecration. He was a member of the first High Council of the Church. Together with Oliver Cowdery and David Whitmer, he assisted in selecting and ordaining the first quorum of Twelve Apostles. Indeed, in all the spiritual activities of the Church, Martin Harris was prominent and efficient, as long as the body of the Church remained in Ohio.
When the Saints moved to Missouri, Martin remained behind. Some said that he had apostatized. When, after the martyrdom of the Prophet, the Church accomplished the cruel exodus westward, under the leadership of Brigham Young, Martin Harris remained behind. It is undoubtedly true that he had become more or less embittered. For a short time, he had succumbed to the influence of the apostate leader, James J. Strang. Naturally, under such influence, Martin Harris learned to foster a groundless, an almost insane, hatred of the new Prophet-leader. For over twenty- five years after the martyrdom of the great founder of Mormonism, Martin Harris remained separated from the Church. He was like a sheep outside the fold. But he was never excommunicated; he had not apostatized; he could never rid himself of the testimony he had gained. Yet it was not until the days of his passing, that the venerable, divinely-chosen Witness returned to the fold. Then, again, he partook of divine communion with the Saints. Then, again, his testimony rang loud and true. And in his passing, he sealed his testimony of the divine authority and the prophetic genius of his great hero-leader, the Prophet, Joseph Smith.
One clear, crisp day in the winter of 1869, a young man named William H. Homer went with his cousin, James Crockett, of Linesville, Pa., to visit the Mormon temple at Kirtland, Ohio. Young Homer was returning to his home in Salt Lake City, from a mission to Great Britain. After nearly three years of strenuous, devoted labor, the young man returned to his native soil full of zeal and burning with a desire to see the first temple of his people, and to stand within its walls.
At Kirtland, the young men were advised to seek Martin Harris, then custodian of the Temple. Martin Harris was said to be living in poverty with his daughter-in-law, the wife of a son who had been killed in the Civil War. Seek Martin Harris? Surely, thought the young men, that would be easy. For was not the returning missionary’s sister, Nancy Homer, the wife of Martin Harris, Jr., then living with the rest of the old man’s family in Utah? And would not the old man himself be glad to welcome one so near to his own? With light and confident hearts, the boys set out to find the aged keeper of the Temple.
In response to their knock, there came to the door of the cottage, a poorly clad, emaciated little man, on whom the winter of life was weighing heavily. It was Martin Harris. In his face might be read the story of his life. There were the marks of spiritual upliftment. There were the marks of keen, disappointment. There was the hunger-strain for the peace, the contentment—the divine calm that it seemed could come no more into his life. It was a pathetic figure. And yet it was a figure of strength. For with it all, there was something about the little man which revealed the fact that he had lived richly— that into his life had entered such noble experiences as come to the lives of but few. The first feeling of mere sympathy was changed to one of awe. The young men stood in the presence of a man who had seen angels and who had communed with the divine—a man to whom God himself had spoken.
Elder Homer introduced himself modestly as the brother of Martin Harris, Jr.’s, wife, and as an elder of the Church returning to Utah, from a foreign mission. The effect of the introduction was electric. The fact of relationship was overwhelmed by the fact of Utah citizenship. The old man bristled with vindictiveness.
“One of those old Brighamite Mormons, are you?” he snapped. Then he railed impatiently against Utah and the founder of the Mormon commonwealth. It was in vain that young Homer tried to turn the old man’s attention to his family. Martin Harris seemed to be obsessed. He would not understand that there stood before him a man who knew his own wife and children.
After some time, however, the old man said, “You want to see the Temple, do you?”
“Yes, indeed,” the boys exclaimed, “if we may.”
“Well, I’ll get the key.”
From that moment, Martin Harris, in spite of occasional outbursts, radiated with interest. He led the young men through the rooms of the Temple and explained how they were used. He pointed out the place of the School of the Prophets. He showed where the Temple curtain had at one time hung. He related thrilling experiences in connection with the history of the sacred building.
In the basement, as elsewhere, there were many signs of dilapidation. The plaster was fallen off the ceilings and the walls; windows were broken; the woodwork was stained and marred. Whether it was the influence of these conditions or not, it is difficult to tell; but here again, Martin Harris was moved to speak against the Utah Mormons. An injustice—a gross injustice— had been done to him. He should have been chosen president of the Church.
When the old man was somewhat exhausted, Elder Homer asked, “Is it not true that you were once very prominent in the Church; that you gave liberally of your means; and that you were active in the performance of your duties?”
“That is very true,” replied Martin Harris. “Things were all right then. I was honored while the people were here. But now that I am old and poor, it is all different.”
“Really,” responded Elder Homer, “how can that be?” What about your testimony to the Book of Mormon? Do you believe that the book is true and that Joseph Smith was a prophet ?”
Again the effect was electric. A changed old man stood before the young men. It was no longer a man with an imagined grievance. It was a man with a message—a man with a noble conviction in his heart—a man inspired of God and endowed with divine knowledge. Through the broken window of the Temple shone the winter sun, clear and radiant.
“Young man,” answered Martin Harris with impressiveness, with conviction, “do I believe it? Do you see the sun shining? Just as surely as the sun is shining on us by day—just as surely as the breath of life sustains us, so surely do I know that Joseph Smith was a true prophet of God; so surely do I know that the Book of Mormon was divinely translated. I saw the plates. I saw the angel; I heard the voice of God; I know that the Book of Mormon is true.”
It was a sublime moment. It was a wonderful testimony. The young men were thrilled to the very roots of the hair. The shabby, emaciated little man before them was transformed as he stood with hand outstretched toward the sun of heaven. A halo seemed to encircle him. A divine fire glowed in his eyes. His voice throbbed with the sincerity and the conviction of his message. It was the real Martin Harris, whose burning testimony no power on earth could quench.
Martin Harris was now in a softer mood. He turned to Elder Homer and asked, “Who are you ?”
Elder Homer explained again their relationship.
“So my son Martin married your sister,” repeated the old man, shaking the young one by the hand. “You know my family, then?”
“Yes,” replied Elder Homer, quickly, “wouldn’t you like to visit Utah and see your family again ?”
“I should like to see Caroline and the children,” mused Martin, naming over the children, “but I cannot. I am too poor.”
“That need not stand in the way,” urged Elder Homer, “President Brigham Young would be only too glad to furnish means to convey you to Utah.”
“Don’t talk Brigham Young,” warned Harris. “He would not do anything that was right.”
“Send him a message,” persisted the young man, now deeply concerned in the project.
“No,” declared Harris, emphatically; “yet I should like to see my family.”
“Then entrust me with the message,” pleaded Elder Homer.
Martin Harris paused. “Well,” he said slowly, “I believe I will. Call on Brigham Young. Tell him about our visit. Tell him Martin Harris is an old, old man, living on charity with his relatives. Tell him I should like to visit Utah, my family, my children. I should be glad to accept help from the Church, but I want no personal favor. Wait. Tell him that if he sends money, he must send enough for the round trip. I should not want to remain in Utah.”
In due time, Elder Homer returned to his home in the Seventh Ward of Salt Lake City. He recounted to his father the experience with Martin Harris, and the two set out immediately to report at the office of President Young. The President received them very graciously. He listened attentively to the young missionary’s recital of his visit with Martin Harris. The President asked questions now and again to make clear certain points. Then, when the story was told, he said, “I want to say this: I was never more gratified over any message in my life. Send for him? Yes. even if it were to take the last dollar of my own. Martin Harris spent time and money freely when one dollar was worth more than one thousand dollars now. Send for him? Yes, indeed, I shall send. Pest assured: Martin Harris will be here in time.”
During the summer of 1870, Elder Edward Stevenson was authorized to collect money by subscription to bring Martin Harris to Utah. About two hundred dollars were so raised; and on August 30, 1870, Martin Harris arrived in Salt Lake City in the company of Elder Stevenson.
Martin Harris found Utah a more desirable place than he had apparently anticipated. His bitterness died away. Peace crept into his heart, and with it came love and contentment. The lines of the hunger-strain were swept from his face, and there remained only the lines of his rich experience. The days of his stay in Utah swelled into weeks, the weeks into months, the months into years. The desire to return to Ohio died. The sheep had found its fold; it had entered therein no more to depart, it had found what long it had lost.
When Martin Harris reached Salt Lake City, he bore a powerful testimony in the Tabernacle. Then he went to Smithfield, and later to Clarkston, to live with his son Martin Harris, Jr. Martin Harris renewed his covenants fully. He went through the old endowment house. He returned to full fellowship and communion with the Saints.
Early in July, 1875, five years after he had come to Utah, Martin Harris was stricken with a kind of paralysis. It was the venerable witness’ last illness. But through it all, he remained true to his faith. Under date of July 9, 1875, Martin Harris, Jr., wrote, “He has continued to talk about and testify to the truth of the Book of Mormon, and was in his happiest mood when he could get somebody to listen to his testimony; if he felt dull and weary at times, and some one would come in and open up a conversation and give him an opportunity of talking, he would immediately revive and feel like a young man for a little while. We begin to think that he has borne his last testimony. The last audible words he has spoken were something about the Three Witnesses of the Book of Mormon, but we could not understand what it was.”
But these were not the aged witness’ last words. The next day, July tenth, marked the end. It was in the evening. It was milking time. Martin Harris, Jr., and his wife, Nancy Homer Harris, had gone out to milk and to do the evening’s chores. In the house with the stricken man were left Elder William H. Homer, who had had so interesting a day with Martin Harris at Kirtland, and Elder Homer’s aged mother, Eliza Williamson Homer. Elder Homer stood by the bedside holding the patient’s right hand Grandmother Homer stood at the foot of the bed. The tremor of death passed through Martin Harris’ body. With a supreme effort, he roused himself and spoke. It was to bear his testimony at the last. Again he declared that he had seen the plates of the Book of Mormon; that he had seen the angel; that he had heard the voice of God: that he knew that Joseph Smith was a Prophet of God. holding the keys of the Holy Priesthood.
This was the end. Martin Harris, divinely-chosen Witness of the work of God, relaxed—gave up the ghost. When Martin, Jr., and Nancy, his wife, returned from the chores, their father had passed beyond. And in the passing, Martin Harris, favored of God, repeated an irrefragable testimony of the divine inspiration and the prophetic genius of the great American, Joseph Smith.
[1] Doc. & Cov. 58:35.
Homer, William Harrison. "The Passing of Martin Harris." Improvement Era. March 1926. pg. 468-472.
THE PASSING OF MARTIN HARRIS By William Harrison Homer [Brother William Harrison Homer, who has written the following testimony concerning Martin Harris, one of the three witnesses to the Book of Mormon, was born in 1845. He filled a mission in Great Britain in 186 7-69. He has lived an honorable life of great activity. He and his good wife, who celebrated their golden wedding anniversary several years ago, are still living in fair health on Provo Bench. It was the privilege of Brother Homer to hear the testimony of Martin Harris under the unique conditions here described. "To hear Brother Homer relate the testimony of Martin Harris," says Dr. Widtsoe of the Council 'of the Twelve, "is a thrilling experience. The witnesses to the divine authenticity of the Book of Mormon have passed into the spirit world, and not many remain who have heard their testimony. The unusual experience of Brother Homer is of great historical interest and is faith-promoting. Brother Homer's testimony is of itself convincing for, 'as he speaks, the fire of full knowledge touches all who listen: and he delights to repeat Martin Harris' testimony, and to bear his own to the truth of the Book of Mormon." The Improvement Era takes pleasure in reproducing the testimony herewith.—EDITORS.] I first saw Martin Harris in Kirtland, Ohio, about the last of December, 1869. On my return from a mission in England I stopped to visit some of my relatives in Pennsylvania. On resuming my journey, one of my cousins, James- A. Crockett, who was not a member of the Church, came as far as Kirtland, Ohio, with me. We remained in Kirtland over night and the next morning after breakfast, we asked the -landlord who was custodian of the Mormon temple at Kirtland and he informed us that Martin Harris was custodian, and pointed out to us where we would find the old gentleman. Accordingly we went to the door and knocked. In answer to our knock there came to the door of the cottage a poorly clad, emaciated little man, on whom the winter of life was weighing heavily. It was Martin Harris. In his face might be read the story of his life. There were the marks of spiritual upliftment. There were the marks of keen dissappointment. There was the hunger strain for the peace, the contentment, the divine calm that it seemed could come no more into his life. It was a pathetic figure, and yet it was a figure of strength. For with it all there was something about the little man which revealed the fact that he had lived richly, that into his life had entered such noble experiences as come to the lives of but few. I introduced myself modestly as a brother-in-law of Martin Harris, Jr.—as he had married my eldest sister—and as an Elder of the Church who was returning from a foreign mission. The effect of the introduction was electric! The fact of relationship was overwhelmed by the fact of Utah citizenship. The old man bristled with vindictiveness. "One of those Brighamite 'Mormons,' are you?" he snapped. Then he railed impatiently against Utah and the founder of the "Mormon" commonwealth. It was in vain that I tried to turn the old man's attention to his family. Martin Harris seemed to be obsessed. He would not understand that there stood before him a man who knew his wife and children, who had followed the Church to Utah. After some time, however, the old man said, "You want to see the Temple, do you?" "Yes, indeed," I exclaimed, "If we may." "Well, I'll get the key." From that moment, Martin Harris, in spite of occasional outbursts, radiated with interest. He led us through the rooms of the Temple and explained how they were used. He pointed out the place of the School of the Prophets. He showed where the Temple curtain had at one time hung. He related thrilling experiences in connection with the history of the sacred building. In the basement, as elsewhere, there were many signs of dilapidation; the plaster had fallen off the ceilings and the walls; windows were broken; the woodwork was stained and marred. Whether it was the influence of these conditions or not, it is difficult to tell, but here again, Martin Harris was moved to speak against the Utah "Mormons." An injustice, a gross injustice had been done to him. He should have been chosen President of the Church. When the old man was somewhat exhausted, I asked, "Is it not true that you were once very prominent in the Church, that you gave liberally of your means, and that you were active in the performance of your duties?" "That is very true," replied Martin Harris, "Things were alright then. I was honored while the people were here, but now that I am old and poor it is all different." "Really," I replied, "how can that be?" "What about your testimony to the Book of Mormon? Do you still believe that the Book of Mormon is true and that Joseph Smith was a Prophet?" Again the effect was electric. A changed old man stood before me. It was no longer a man with an imagined grievance. It was a man with a message, a man with a noble conviction in his heart, a man inspired of God and endowed with divine knowledge. Through the broken window of the Temple shone the winter sun, clear and radiant. "Young man," answered Martin Harris with impressiveness, "Do I believe it! Do you see the sun shining! Just as surely as the sun is shining on us and gives us light, and the sun and stars give us light by night, just as surely as the breath of life sustains! us, so surely do I know that Joseph Smith was a true prophet of God, chosen of God to open the last dispensation of the fulness of times; so surely do I know that the Book of Mormon was divinely translated. I saw the plates; I saw the Angel; I heard the voice of God. I know that the Book of Mormon is true and that Joseph Smith was a true prophet of God, I might as well doubt my own existence as to doubt the divine authenticity of the Book of Mormon or the divine calling of Joseph Smith." It was a sublime moment. It was a wonderful testimony. We were thrilled to the very roots of our hair. The shabby, emaciated little man before us was transformed as he stood with hand outstretched toward the sun of heaven. A halo seemed to encircle him. A divine fire glowed in his eyes. His voice throbbed with the sincerity and the conviction of his message. It was the real Martin Harris whose burning testimony no power on earth could quench. It was the most thrilling moment of my life. I asked Martin Harris how he could bear so wonderful a testimony after having left the Church. He said, "Young man, I never did leave the Church, the Church left me." Martin Harris was now in a softer mood. He turned to me and asked "Who are you?" I explained again our relationship. "So, my son Martin married your sister," repeated the old man, shaking my hand. "You know my family then?" "Yes," I replied, "Wouldn't you like to see your family again?" "I should like to see Caroline and the children," mused Martin, naming over the children, "But I cannot, I am too poor." "That need not stand in the way," I answered. President Young would be only too glad to furnish means to convey you to Utah." "Don't talk Brigham Young," warned Harris; "he would not do anything that was right." "Send him a message by me," I persisted, now deeply concerned in the project. "No," declared Harris emphatically, "yet I should like to see my family." "Then entrust me with the message," I pleaded. Martin Harris paused. "Well," he said slowly, "I believe I will. You call on Brigham Young. Tell him about our visit. Tell him that Martin Harris is an old, old man, living on charity with his relatives. Tell him I should like to visit Utah, my family, my children— I would be glad to accept help from the Church, but I want no personal favor. Wait! Tell him that if he sends money, he must send enough for the round trip. I should not want to remain in Utah." For 25 years he had nursed the old grudge against the leaders of the Church, probably because nobody had had the patience with him that I had shown. After we had bidden Martin Harris goodbye, and had taken a few steps from the Temple, my cousin placed his hands on my shoulders and said, "Wait a minute." Looking me squarely in the eyes he said, "I can testify that the Book of Mormon is true. There is something within me that tells me that the old man told the truth. I know the Book of Mormon is true." In due time, I reached my home in the Seventh ward in Salt Lake City, I recounted to my father the experience with Martin Harris, and we two set out immediately to report at the office of President Young. The president received us very graciously. He listened attentively to my recital of my visit with Martin Harris. President Young asked questions now and again, to make clear on certain points. Then, when the story was told, he said, and it seemed to me that he beamed with pleasure, "I want to say this: I was never more gratified over any message in my life. Send for him! Yes, even if it were to take the last dollar of my own. Martin Harris spent his time and money freely when one dollar was worth more than one thousand dollars are worth now. Send for him! Yes indeed I shall send! Rest assured, Martin Harris will be here in time. It was Martin Harris who gave the Prophet Joseph Smith the first money to assist in the translation of the Book of Mormon. Martin Harris was the first scribe to assist in the translation of the Book from the original plates as dictated by the prophet who was led by the Holy Ghost. It was Martin Harris who was called by revelation to assist in the selection and ordination of the first Quorum of the Twelve Apostles, of the newly organized Church. It was Martin Harris who was called upon to accompany the prophet to Missouri to assist in the selection of the land of consecration. Martin Harris also aided in the selection of the First High Council in the Church, and he was a member of said Council. When the new presidency of the Church was chosen Martin Harris felt greatly disappointed, that he was not called to leadership, but Martin Harris never denied the faith, never affiliated with any other sect or denomination, but when the Church came West, Martin Harris remained behind. It is true that Martin Harris did not apostatize; he was never tried for his fellowship; he was never excommunicated." During the summer of 1870, Elder Edward Stevenson was authorized to collect money by subscription to bring Martin Harris to Utah. About two hundred dollars were raised; and on August 30, 1870, Martin Harris arrived in Salt Lake City, in the company of Elder Stevenson. When Martin Harris reached Salt Lake City, he visited Brigham Young at his home. They became reconciled, and Martin Harris was invited to speak in the Tabernacle, and he bore a faithful testimony. He went to Smithfield, and later to Clarkston and made his home with his son, Martin Harris, Jr., and in course of time he returned to full fellowship and communion with the Saints. Early in July, 1875, five years after he had come to Utah, Martin Harris was stricken with a kind of paralysis. It was the venerable witness' last illness, but through it all he remained true to his faith. At that time I and my small family lived in Clarkston. With other members of the Clarkston ward, I called at the Harris home to relieve them in the care of the old man. We began to think that he had borne his last testimony. The last audible words he had spoken were something about the Book of Mormon but we could not understand what it was, but these were not the aged witness' last words. The next day, July 10, 1875, marked the end. It was in the evening. It was milking time, and Martin Harris, Jr., and his wife, Nancy Homer Harris, had gone out to milk and to do the evening's chores. In the house with the stricken man were left my mother, Eliza Williamson Homer, and myself, who had had so interesting a day with Martin Harris at Kirtland. I stood by the bedside holding the patient's right hand and my mother at the foot of the bed. Martin Harris had been unconscious! for a number of days. When we first entered the room the old gentleman appeared to be sleeping. He soon woke up and asked for a drink of water. I put my arm under the old gentleman, raised him, and my mother held the glass to his lips. He drank freely, then he looked up at me and recognized me. He said, "I know you. You are my friend." He said, "Yes, I did see the plates on which the Book of Mormon was written; I did see the angel; I did hear the voice of God; and I do know that Joseph Smith is a Prophet of God, holding the keys of the Holy Priesthood." This was the end. Martin Harris, divinely-chosen witness of the work of God, relaxed, gave up my hand. He lay back on his pillow and just as the sun went down behind the Clarkston mountains, the soul of Martin Harris passed on. When Martin Harris, Jr., and his wife returned to the house they found that their father had passed away, but in the passing, Martin Harris, favored of God, repeated an irrefutable testimony of the divine inspiration and the prophetic genius of the great Prophet, Joseph Smith. (Signed) WILLIAM HARRISON HOMER. Signed in the presence of Mrs. W. H. Homer, Joseph Homer, Leah Widtsoe, John A. Widtsoe. |
Mr. and Mrs. William Harrison Homer
|
McGowen, E. Cecil. "The Last Testimony of Martin Harris." Instructor. October 1930. pg. 587-589.
The Last Testimony of Martin Harris
By E. Cecil McGavin
The fact that the Three Witnesses' to the Book of Mormon were excommunicated from the Church, becoming antagonistic to the Prophet Joseph Smith, yet were always true to their early statement that they had seen the angel with the plates, lends credence to that testimony.
Many people thought that as soon as these witnesses were out of the Church they would confess that it was all a falsehood. Upon every occasion, within the Church or without, among friend or foe, their testimony was always the same.
At one time while Martin Harris was not affiliated with the Church, and therefore under no obligation to defend the principles of the Church, some of his intimate friends persuaded him to drink wine with the hope that partial intoxication would render him susceptible of telling the absolute truth. When they decided the desired mood had been attained they said, "Now, Martin, we want you to be frank and candid with us in regard to this story of your seeing an angel and the golden plates of the Book of Mormon that is so much talked about. We have always taken you to be an honest, good farmer and neighbor of ours, but could not believe that you did see an angel. Now, Martin, do you really believe that you did see an angel when you were awake?" "No!" said Martin Harris. "I do not believe it." The anticipation of the delighted crowd at this exclamation may be imagined. But soon a different feeling prevailed, when Martin, true to his trust, said, "Gentlemen, what I have said is true, from the fact that belief is swallowed up in knowledge ; for I want to say to you that as the Lord lives I do know that I stood with the Prophet Joseph Smith in the presence of an angel !" For this statement we are indebted to Elder Edward Stevenson, who was instrumental in bringing the aged witness to Utah.
The life of this Witness is replete with such testimonies, but the subject of this sketch deals particularly with his testimony as the shades of mortality closed about him and the portals of eternity opened to admit him into the Great Unknown where to the disembodied he might carry the same message. Surely, if he had any misgivings, or wished to recant, and make reparation for falsehoods he had circulated during his life time, this would have been a fitting time for such confessions. But as his final sickness exhausted his remaining strength, and at the advanced age of ninety-three years realized that his hours in mortality were few, his last efforts were spent in bearing his testimony to his former statements of having seen an angel.
On July 9, 1875, the day before his death, his son, Martin Harris, Jr., wrote the following letter to President George A. Smith, Historian of the Church: "He was taken sick a week ago yesterday with some kind of a stroke, or life became so weak and exhausted that he has no use of his limbs. He can not move only by our aid * * * he has continued to talk about and testify to the truth of the Hook of Mormon, and was in his happiest mood when he could get somebody to listen to his testimony. If he felt dull and weary at times, and some one would come in and open up a conversation and give him an opportunity of talking, he would immediately revive and feel like a young man for a little while. We begin to think he has borne his last testimony. The last audible words he has spoken were something about the. Three Witnesses of the Book of Mormon, but we could not understand what it was." (Andrew Jenson, His. Record, 216).
On July 10, just a few hours before he died, the Bishop of Clarkston, Simon Smith, called upon him. As the Bishop approached the bed the aged witness stretched out his hand and feebly said, "Bishop, I am going." The Bishop replied that he had something of importance to relate. He then told the dying man that the Book of Mormon was soon to be published in the Spanish language; the request having been made by Indians of Central America.
Of this incident Martin Harris, Jr., writes:
"Upon hearing this, father brightened up, his pulsation improved, and although very weak, began to talk as he had formerly done previous to his sickness. He conversed for about two hours, and it seemed that the mere mention of the Book of Mormon put new life into him."
Below is a statement which I think has never been published before; obtained by the writer from an intimate friend of the Harris family.
Just a few days before the demise of Martin Harris, the ward clerk at Clarkston, (the place where he died) Ola Jensen, in company with Martin, jr., visited the Witness and asked to hear his testimony. The statement follows:
"Early one morning in July, 1875, the thought came to my mind, 'I would like to visit Brother Martin Harris and see how he is feeling.' He lived only three blocks from my home and I heard he was not feeling well and the people were visiting him to hear his testimony. When I got there Brother John Godfrey and James Keep were in the room. Brother Harris lay in his bed leaning on his elbow. I said, 'We came to hear your testimony of the Book of Mormon.' 'Yes,' he said, and sat up in bed. 'I wish that I could speak loud enough that the whole world could hear my testimony. Brethren stand over so I can see you.' And he stretched out his hand and said, 'Brethren, I believe there is an angel here to hear what I shall tell you and you shall never forget what I shall say. The Prophet and Oliver Cowdery, David Whitmer and myself went into a little grove to pray, to obtain a promise that we should behold it with our own eyes, that we could testify of it to the world. We prayed two or three times and at length an angel stood before Oliver and David and showed them the plates. But behold I had gone by myself to pray and in my desperation I asked the Prophet to kneel down with me and pray for me that I might also see the plates. He did so and immediately the angel stood before me and said, 'Look'. I glanced at him, I fell, but I stood on my feet again and saw the angel turn the golden leaves over. I heard the voice of God say, 'The Book is translated correctly.' I said, 'It is enough, My Lord, My God.' Martin Harris then turned himself as though he had no more to say, and we made ready to go, but he spoke again and said, T will tell you a wonderful thing that happened after Joseph had found the plates. Three of us took some tools to go to the hill and hunt for more boxes of gold or something, and indeed we found a stone box. We got quite excited about it and dug carefully around it, and by some unseen power it slipped back into the hill. We stood there and looked at it and one of us took a crow-bar and tried to drive it through the lid and hold it, but the bar glanced off and broke off one of the corners of the box. Sometime that box will be found and you will see the corner broken off, and then you will know I have told you the truth. Again, Brethren, as sure as you are standing here and see me, just so sure did I see the golden plates in his hands and he showed them to me. I have promised I will bear witness of the truth both here and hereafter.'
"His lips trembled and tears came to his eyes. I would liked to have asked him one question, but I failed to do so. I thanked him and left.
"I shall never forget the feeling that thrilled my being, nor can I express the joy that filled my soul."
Signed Witnesses--
Ola Jensen
John Godfrey
James Keep
The Last Testimony of Martin Harris
By E. Cecil McGavin
The fact that the Three Witnesses' to the Book of Mormon were excommunicated from the Church, becoming antagonistic to the Prophet Joseph Smith, yet were always true to their early statement that they had seen the angel with the plates, lends credence to that testimony.
Many people thought that as soon as these witnesses were out of the Church they would confess that it was all a falsehood. Upon every occasion, within the Church or without, among friend or foe, their testimony was always the same.
At one time while Martin Harris was not affiliated with the Church, and therefore under no obligation to defend the principles of the Church, some of his intimate friends persuaded him to drink wine with the hope that partial intoxication would render him susceptible of telling the absolute truth. When they decided the desired mood had been attained they said, "Now, Martin, we want you to be frank and candid with us in regard to this story of your seeing an angel and the golden plates of the Book of Mormon that is so much talked about. We have always taken you to be an honest, good farmer and neighbor of ours, but could not believe that you did see an angel. Now, Martin, do you really believe that you did see an angel when you were awake?" "No!" said Martin Harris. "I do not believe it." The anticipation of the delighted crowd at this exclamation may be imagined. But soon a different feeling prevailed, when Martin, true to his trust, said, "Gentlemen, what I have said is true, from the fact that belief is swallowed up in knowledge ; for I want to say to you that as the Lord lives I do know that I stood with the Prophet Joseph Smith in the presence of an angel !" For this statement we are indebted to Elder Edward Stevenson, who was instrumental in bringing the aged witness to Utah.
The life of this Witness is replete with such testimonies, but the subject of this sketch deals particularly with his testimony as the shades of mortality closed about him and the portals of eternity opened to admit him into the Great Unknown where to the disembodied he might carry the same message. Surely, if he had any misgivings, or wished to recant, and make reparation for falsehoods he had circulated during his life time, this would have been a fitting time for such confessions. But as his final sickness exhausted his remaining strength, and at the advanced age of ninety-three years realized that his hours in mortality were few, his last efforts were spent in bearing his testimony to his former statements of having seen an angel.
On July 9, 1875, the day before his death, his son, Martin Harris, Jr., wrote the following letter to President George A. Smith, Historian of the Church: "He was taken sick a week ago yesterday with some kind of a stroke, or life became so weak and exhausted that he has no use of his limbs. He can not move only by our aid * * * he has continued to talk about and testify to the truth of the Hook of Mormon, and was in his happiest mood when he could get somebody to listen to his testimony. If he felt dull and weary at times, and some one would come in and open up a conversation and give him an opportunity of talking, he would immediately revive and feel like a young man for a little while. We begin to think he has borne his last testimony. The last audible words he has spoken were something about the. Three Witnesses of the Book of Mormon, but we could not understand what it was." (Andrew Jenson, His. Record, 216).
On July 10, just a few hours before he died, the Bishop of Clarkston, Simon Smith, called upon him. As the Bishop approached the bed the aged witness stretched out his hand and feebly said, "Bishop, I am going." The Bishop replied that he had something of importance to relate. He then told the dying man that the Book of Mormon was soon to be published in the Spanish language; the request having been made by Indians of Central America.
Of this incident Martin Harris, Jr., writes:
"Upon hearing this, father brightened up, his pulsation improved, and although very weak, began to talk as he had formerly done previous to his sickness. He conversed for about two hours, and it seemed that the mere mention of the Book of Mormon put new life into him."
Below is a statement which I think has never been published before; obtained by the writer from an intimate friend of the Harris family.
Just a few days before the demise of Martin Harris, the ward clerk at Clarkston, (the place where he died) Ola Jensen, in company with Martin, jr., visited the Witness and asked to hear his testimony. The statement follows:
"Early one morning in July, 1875, the thought came to my mind, 'I would like to visit Brother Martin Harris and see how he is feeling.' He lived only three blocks from my home and I heard he was not feeling well and the people were visiting him to hear his testimony. When I got there Brother John Godfrey and James Keep were in the room. Brother Harris lay in his bed leaning on his elbow. I said, 'We came to hear your testimony of the Book of Mormon.' 'Yes,' he said, and sat up in bed. 'I wish that I could speak loud enough that the whole world could hear my testimony. Brethren stand over so I can see you.' And he stretched out his hand and said, 'Brethren, I believe there is an angel here to hear what I shall tell you and you shall never forget what I shall say. The Prophet and Oliver Cowdery, David Whitmer and myself went into a little grove to pray, to obtain a promise that we should behold it with our own eyes, that we could testify of it to the world. We prayed two or three times and at length an angel stood before Oliver and David and showed them the plates. But behold I had gone by myself to pray and in my desperation I asked the Prophet to kneel down with me and pray for me that I might also see the plates. He did so and immediately the angel stood before me and said, 'Look'. I glanced at him, I fell, but I stood on my feet again and saw the angel turn the golden leaves over. I heard the voice of God say, 'The Book is translated correctly.' I said, 'It is enough, My Lord, My God.' Martin Harris then turned himself as though he had no more to say, and we made ready to go, but he spoke again and said, T will tell you a wonderful thing that happened after Joseph had found the plates. Three of us took some tools to go to the hill and hunt for more boxes of gold or something, and indeed we found a stone box. We got quite excited about it and dug carefully around it, and by some unseen power it slipped back into the hill. We stood there and looked at it and one of us took a crow-bar and tried to drive it through the lid and hold it, but the bar glanced off and broke off one of the corners of the box. Sometime that box will be found and you will see the corner broken off, and then you will know I have told you the truth. Again, Brethren, as sure as you are standing here and see me, just so sure did I see the golden plates in his hands and he showed them to me. I have promised I will bear witness of the truth both here and hereafter.'
"His lips trembled and tears came to his eyes. I would liked to have asked him one question, but I failed to do so. I thanked him and left.
"I shall never forget the feeling that thrilled my being, nor can I express the joy that filled my soul."
Signed Witnesses--
Ola Jensen
John Godfrey
James Keep
Jenson, Harold H. "True Pioneer Stories - The Martin Harris Memorial." Instructor. August 1932. pg. 432-433.
True Pioneer Stories By Harold H. Jenson The Martin Harris Memorial—Story of Thomas Godfrey Words soon die, but monuments like writing well preserved live on as memorials to pioneers of yesteryears. A beautiful monument of polished granite in the little cemetery at Clarkston, Utah, marks the final resting place of "Martin Harris, one of the three witnesses to the divine authenticity of the Book of Mormon. Born Eastown, Saratoga County, New York, May 18, 1783, died Clarkston, Utah, July 10, 1875." This paragraph, quoted from the die on the monument tells only part of the story. It remains for Thomas Godfrey, a personal friend of Martin Harris, who was present with him shortly before his death, to keep alive a living testimony. Mr. Godfrey has an interesting story of his own which is told in part in this article. He still acts as guide to those who visit this sacred shrine. First a description of the monument shown in the picture will make a fitting introduction to what follows. According to the Deseret News of July 11, 1925, President Heber J. Grant dedicated this monument when approximately 1000 persons gathered on July 10, the 50th anniversary of the death of Martin Harris. Following an address by President John E. Griffin on the life of the deceased the monument was unveiled by Russel Harris, a son of Martin Harris, Jr. and the oldest living grandson. The monument is of beautiful polished granite, stands more than 18 feet in height. The shaft is 2 feet 3 inches square at the base and tapers to a point being 12 feet high. The die is 2 feet one inch square at the base and 3 feet high. The second base is three feet four inches square and one foot one inch high. The bottom base is four feet six inches square by two feet. The late James H. Anderson was one of those who received the final testimony of Martin Harris in Kirtland, and later Thomas Godfrey and his two brothers, John and George, had practically the same testimony reported to them, and just before his death Martin Harris, Jr., recorded the words of his father similar in thought, for he never denied his testimony. Martin Harris said: "Just as surely as the sun is shining on us this day, just as surely as the breath of life sustains us, so surely do I know that Joseph Smith was a true prophet of God; so surely do I know that the Book of Mormon was divinely translated. I saw the plates, I saw the angel. I heard the voice of God. I know that the Book of Mormon is true." An interesting character is Thomas Godfrey who delights in telling of this testimony and never tires of taking people to the grave. Thomas Godfrey was born in Wich Bowl, Worcestershire, England, Nov. 25, 1846, and when three years of age was kidnapped by a lady who first tried to buy him ' from his parents. His father, John, traced her, threatening the law, and he was returned. On May 14, 1862, the Godfrey family sailed from Liverpool and after six weeks and three days sailing arrived in New York, crossing the plains in Captain Henry W. Miller's ox team company in 1862. Twenty-eight persons died on this journey. The Godfrey family moved to Coalville, later to Wellsville in 1863, and in 1865 went to Clarkston. There was considerable trouble with Indians there and one was killed. (At a conference in the fall of 1866 President Brigham Young made a prophecy that the man who killed this Indian should have his right hand wither. Thomas Godfrey saw this come to pass when a (man in Mendon whose right hand withered, admitted the deed. Another prophecy of President Young was that all the land in Clarkston that could not then be cultivated for want of water would yet be cultivated and grow excellent crops, which came to pass. In commenting further on the testimony of Martin Harris, Brother Godfrey records: "I heard from the lips of Martin Harris that the Book of Mormon was translated correctly; that he saw the plates from which the translation was made. These plates, he said, were shown him by the angel and he heard the voice of God say they were translated correctly.” Brother Godfrey is father of seventeen children, eleven of whom are living. He has fifty-six grand children and forty great grand children. He has taken the Deseret News since about 1868 and the Juvenile Instructor, now The Instructor, for over twenty years. He was intimately acquainted with Martin Harris and reechoes his testimony to everyone. Especially to young folks does he live to lecture, and in several seminaries he has told of the words recorded here which will live on forever as a living witness to the divinity of the Book of Mormon. |
Thomas Godfrey
MEMORIAL, SERVICES AT THE GRAVE OF MARTIN HARRIS. MAY 17, 1932, BY THE MELCHIZEDEK PRIESTHOOD OF COLLEGE WARD, CACHE COUNTY, UTAH.
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Stoddard, Francis Hovey. "An Impression of Martin Harris." Improvement Era. November 1940. pg. 663.
An Impression of MARTIN HARRIS From the life and letters of Charles Butler By FRANCIS HOVEY STODDARD Charles Butler lived from 1802 to 1897—a contemporary on the American scene of the early leaders of the Church of Jesus Christ of Latter-day Saints. He was an eminent American lawyer, financier, and philanthropist, active in the development of western railroads, and in charitable and educational institutions, being the founder of the Union Theological Seminary. His life and letters were the subject of a book by Francis Hovey Stoddard, published by Scribner's in 1903, and it is from this work that we quote, with the permission of the publisher, this excerpt giving an account of an interview with Martin Harris. IT was in the early part of its beneficent service to the farmers that the Trust Company for which he [Charles Butler] acted had an opportunity rarely given to a financial institution. It might have been the means of printing a Bible and of becoming sponsor for a new religion. One morning in 1 830 as Mr. Butler entered the office, usually found full of farmers seeking loans, he met a respectable citizen, one Martin Harris of Palmyra, who brought him letters of commendation from a person of repute in his town and desired a loan of thirteen hundred dollars. Since the building up of the communities was very much at heart with him, it was Mr. Butler's custom never to advise a loan unless the applicant could give proof of good habits, character, and capacity, and also a worthy purpose for which the money was desired. So a catechism began and went on to complete satisfaction until the last question was propounded. With much hesitation the farmer admitted that he wanted the money to pay for publishing a book. Now farmers in New York had not up to that time been much given to the habit of mortgaging their farms in order to publish books, and Mr. Butler's curiosity was excited. It was not diminished when Mr. Harris seriously said that the book he wished to publish was a Bible. It was that Bible which was written on golden plates by Jacob the brother of Nephi, Enos the son of Jacob, Jaror? the son of Enos, Omni the son of Jarom, Mormon the son of Omni, and Moroni the son of Mormon. In the years 384 A. D., said Mr. Harris, after the great battle on the hill Cumorah, in what is now western New York, Moroni, one of the few survivors, became a wanderer; and in A. D. 420 he sealed up the golden plates on which the records of God's promises were written and hid them in the hill. There they had lain until a little while before, when divine inspiration had come to Joseph Smith, a young man living in Palmyra, directing him to go to a certain hill in the town of Manchester— - this same ancient hill of Cumorah— just south of Palmyra, and there to dig in the earth until he came to these plates, the books of the Bible of Mormon, the son of Omni. Joseph Smith had gone, said Mr. Harris, and there he found the golden plates, thin tablets about eight inches long by seven wide, bound together by three rings, engraved on each side in hieroglyphics in a dialect of ancient Egyptian, not then known upon the earth. With these plates the angel of the Lord had helped Joseph Smith to find also the Urim and Thummim, the two transparent stones in silver bows, through which Smith, the inspired prophet, could read and interpret the writings. This was the book that Martin Harris wished to publish, the famous Mormon Bible, documentary basis of a religion noted in later days, and still of importance in at least one western state. The earnest convert, although much discouraged by Mr. Butler's refusal to make the loan or to commend the project to the consideration of the New York Life Insurance and Trust Company, departed asserting that nevertheless the Bible would be printed, that he would receive a copy, and that when he had read it he would become a convert. Only a few days later Mr. Butler met a tall, alert-looking young man on the street who gave him a letter from James Watson Webb of the New York Courier and Inquirer, introducing James Gordon Bennett, sent thus promptly as a reporter into these distant western wilds for information concerning this Mormon Bible. Mr. Bennett was then the assistant Editor of the Courier and four years later became the enterprising founder of the New York Herald. It may be added that two of the assertions of Martin Harris were made good, for the book was published and Charles Butler received a copy. |
MARTIN HARRIS
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Homer, William H., Jr. ""...publish it upon the mountains," - the Story of Martin Harris." Improvement Era. March 1955. pg. 144-146, 194-195.
". . . publish it upon the mountains" THE STORY OF MARTIN HARRIS, ONE OF THE THREE WITNESSES OF THE BOOK OF MORMON by William H. Homer, Jr. EDITOR'S NOTE Martin Harris, the eldest of the Three Witnesses to the divinity of the Book of Mormon, has long been a subject of interest to the Latter-day Saints. Still, too few of us know very much about him. He was a neighbor of the Smith family in New York, and one of the first to hear of young Joseph's experiences in searching for the true church. It was Martin Harris who took the copy of the Book of Mormon figures to Professor Anthon in New York City; it was his money which made possible the publication of the Book of Mormon. It was he who left the Church to endure a lifetime of bitterness; it was he, who in the late autumn of his life, rejoined the Church, came to Utah, and lived among the Saints, always testifying of the truthfulness of the Book. In this series all those things—and more—will be recorded as to the life of Martin Harris. Part I Among the early settlers of western New York was Nathan Harris, an industrious farmer who acquired extensive land holdings in the vicinity of Palmyra in 1792. His son, Martin, nine years of age, at the time of this pioneer move, was destined to play an important role in the coming forth of the Book of Mormon. Twenty-four years later, in 1816, Joseph Smith, Sr., moved his family from Norwich, Vermont, to the neighborhood of Palmyra, which was by now a well-established Community. The two families soon became acquainted— Martin, now a mature man with substantial farming interests of his own, sometimes hiring the boy, Joseph, Jr., twenty-three years younger, to work for him.[1] That the Smith and Harris families were on intimate terms before Joseph Smith, Jr., received the plates in 1827, and that Martin was deeply interested in and impressed by the divine manifestations given to Joseph, is attested by the Prophet's mother. Mentioning the trouble which beset Joseph when he took possession of the plates, she states: "No one ever heard anything from us respecting them [the plates], except a confidential friend, whom my husband had spoken to about them, two or three years previous."[2] Elsewhere in her history she identifies this confidential friend by name as Martin Harris.”[3] Among the earliest authentic records of the association of Joseph Smith, Jr., and Martin Harris, is Edward L. Stevenson's account of his conversation with Martin during their trip from Ohio to Utah: "He said that Joseph Smith, the Prophet, was very poor, and had to work by the day for his support, and he [Harris] often gave him work on his farm, and that they had hoed corn together many a day. . . . Joseph he said, was good to work with and jovial, and they often wrestled together in. sport, but the Prophet was devoted and attentive to his prayers."[4] When the time arrived for Joseph Smith, Jr., to take possession of the plates, difficulties multiplied, as he had been forewarned what would happen by the Angel Moroni. Attempts by persons of evil intent to gain possession of the plates were almost daily occurrences, but all these nefarious schemes were frustrated. The opposition around Manchester, nearest village to the Smith farm, soon became so intense that translation of the divine record was manifestly impossible at that, time and place. The Prophet decided to seek a more tolerant environment. He accepted an invitation from his wife's parents to come to their home in Harmony, Pennsylvania. Because of the bitter feeling against his mission, it had been hard for him to secure employment for some time, and he now experienced difficulty in meeting some of his obligations and financing the trip. Martin Harris saved the day. Joseph Smith, Jr., and his wife's brother, Alva Hale, were attending to some business in Palmyra when Martin Harris approached. "Here, Mr. Smith, is fifty dollars; I give this to you to do the Lord's work with; no, I give it to the Lord for his own work." Joseph gratefully accepted the proffered money; but he wanted to give Martin a note for it, which Alva Hale offered to endorse. But Martin insisted on it as a gift, in the presence of witnesses.[5] Thus the journey to Harmony, a distance of about 155 miles, was made possible in midwinter. Settled in new and more peaceful surroundings, Joseph began copying some of the characters from the plates, and by use of the Urim and Thummim, did some translating. Martin Harris, not content to wait until spring to know what progress was being made, traveled from Palmyra to Harmony in February 1828. He was much impressed with the transcription of characters and the translation already accomplished and asked permission to be entrusted with them. This request was granted, and he proceeded with them to New York City. Here, at one of America's most distinguished institutions of learning, Columbia College, now Columbia University, he submitted the characters and translation to the noted professor of ancient languages, Charles Anthon.[6] What followed has become such a familiar story that it is but briefly touched upon in this recital. A certificate of authenticity and correctness concerning the characters and their interpretation in so far as they had been translated, was issued by Professor Anthon. But upon being told that Joseph had been given the plates from whence the characters were taken by a divine messenger, he took back the certificate and destroyed it, declaring that there was no such thing now as ministering of angels. Martin, profoundly impressed by the experience, returned to Harmony and reported the events to Joseph Smith. Just what Martin had in mind when he undertook the trip to Columbia College is not entirely clear, but the incident served to dispel any doubts he might have entertained at this time regarding the Prophet's claims. Professor Anthon wanted Martin to bring the plates to him for translation. Martin remarked that part of the golden book was sealed, whereupon Professor Anthon replied, "I cannot read a sealed book," thus fulfilling literally the prophecy of Isaiah: And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed. (Isaiah 29:11.) The meeting with Professor Anthon strengthened Martin's resolution to give further aid to the Prophet. He returned to Palmyra and arranged his affairs—for he contemplated an indefinite stay—and went back to Harmony about April 12, 1828. He immediately commenced to write while Joseph dictated the translation and continued uninterruptedly until June 14, during which time 116 written pages of foolscap paper were translated. The effort required for a rugged outdoorsman like Martin Harris to remain seated throughout the long days, alert for each word that fell from the lips of the Prophet, can be imagined. It is related that Martin and Joseph would retire to the banks of the Susquehanna River and cast stones out on the water to relieve Martin's cramped muscles and Joseph's mental strain, for the gift of translation was not bestowed upon Joseph without intense effort on his part. Note the failure of Oliver Cowdery's endeavor to translate when he lost the small measure of the gift of translation which he had temporarily possessed. He failed to realize that merely asking for a divine gift was not sufficient without prayerful thought and study: Do not murmur, my son, for it is wisdom in me that I have dealt with you after this manner. Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me. (D. & C. 9:6-7.) During the translation of this part of the record, Martin was constantly subject to criticism from his family and friends. Seeking some means of allaying their prejudices, he importuned Joseph for permission to show the manuscript to his skeptical friends and especially to his wife. The Prophet inquired of the Lord by the Urim and Thummim, but the request was denied. Martin, however, not to be dissuaded, plead with Joseph again to inquire of the Lord. Joseph yielded but once more received an emphatic negative answer. The extremely insistent nature of Martin Harris was now manifest. For a third time he besought Joseph to inquire of the Lord concerning this matter. This third petition was granted, but the Lord imposed strict conditions, which Martin Harris by solemn covenant was bound to fulfil: The translation might be shown to five people—Martin's brother, Preserved Harris, to Martin's wife, mother and father, and to his wife's sister, Mrs. Cobb. No other persons were to see the manuscript.[7] But in his enthusiasm upon arriving home, Martin forgot his solemn pledge and showed the manuscript to unauthorized persons. In the resultant confusion it became lost, and he was unable to regain possession of it. A number of theories have been advanced as to the ultimate fate of the manuscript, but the manuscript has never been brought to light. Joseph at this time was sorely in need of rest. Exhausted by long hours of translation and deeply worried by the serious illness of his wife and the death of a newborn son, he paid a short visit to his parents in Manchester. When the overly long absent Martin Harris met Joseph there and apprised him of the loss of the manuscript, the scene which followed can only be imagined. Joseph, appalled by the enormity of the loss, wounded to the depths of his soul by the betrayal of his trust and the breaking of the covenant by which Martin was bound, was also in utter spiritual darkness. He had incurred the displeasure of the Lord by his repeated importuning in behalf of Martin Harris. "The Prophet suffered the torments of the damned. ... In the bitterness of his soul he Reared to approach the Lord."[8] He was shortly thereafter rebuked and warned in the following revelation: The works, and the designs, and the purposes of God cannot be frustrated, neither can they come to naught. . . . Remember, remember, that it is not the work of God that is frustrated, but the work of men; . . . Behold, you have been entrusted with these things, but how strict were your commandments; and remember also the promises which were made to you, if you did not transgress them. And behold, how oft you have transgressed the commandments and the laws of God, and have gone on in the persuasions of men. For, behold, you should not have feared man more than God. Although men set at naught the counsels of God, and despise his words-- Yet you should have been faithful; and he would have extended his arm and supported you against all the fiery darts of the adversary; and he would have been with you in every time of trouble. Behold, thou art Joseph, and thou wast chosen to do the work of the Lord, but because of transgression, if thou art not aware thou wilt fall. But remember, God is merciful; therefore repent of that which is contrary to the commandment which I gave you, and thou art still chosen, and art again called to the work; Except thou do this, thou shalt be delivered up and become as other men, and have no more gift. And when thou deliveredst up that which God had given thee sight and power to translate, thou deliveredst up that which was sacred into the hands of a wicked man, Who has set at naught the counsels of God, and has broken the most sacred promises which were made before God, and has depended upon his own judgment, and boasted in his own wisdom. And this is the reason thou hast lost thy privileges for a season— . . . Nevertheless, my work shall go forth. (D. & C. 3:1, 3, 5-14, 16.) Thus it is clear how grave was Martin's transgression in the sight of the Lord, and how his carelessness placed the Prophet's entire mission in jeopardy. "This was the most bitter lesson Joseph Smith ever received. It seemed necessary to prepare him for the great responsibilities yet before him."[9] Shortly after this, both the plates and the Urim and Thummim, which had been taken from Joseph, were restored to him. Besides failing to enlighten his immediate relatives—which was his purpose in begging for possession of the translation—Martin Harris now found himself discredited and humiliated. Suffering and remorse dogged his footsteps. Even the Spirit of the Lord was withdrawn. The separation from his wife and breaking up of his family soon followed. Discord between Martin Harris and his wife, Lucy, grew with Martin's every contribution of time, labor, or money to the cause of the Church. Records bring to light the ironic fact that she was the first recorded donor[10] of actual cash towards the translation of the Record, and the instigator[11] of the first legal proceedings against Joseph Smith, Jr. On hearing that Joseph had received the plates she became much excited and insisted on seeing them, offering financial assistance in the translation, if only she could be assured of their authenticity. She could never accept Joseph's reason for not granting her whim: that the Lord had forbidden the plates to be shown to anyone save those whom he would later designate as witnesses. Repeatedly Lucy offered Joseph money, and repeatedly he refused it, at length being forced to state bluntly that he preferred to depend upon men rather than their wives for assistance. This incensed Lucy, for she considered herself superior to her husband; but it did not deter her. The next day she told of having seen the plates in a dream the night before and was convinced that Joseph was telling the truth. "I mean to help you anyway," she exclaimed and gave him twenty-eight dollars. Joseph Smith, Jr., finally accepted this amount to silence her importunings. Lucy pressed her advantage of having donated money and employed every subterfuge in efforts to view the plates and get copies of the translation from her husband. To this end she even enlisted the aid of a Mr. Dikes, who was courting her daughter. Once she spent two uninvited weeks at the Joseph Smith, Jr., home in Pennsylvania, and with neighbors, ransacking the house and digging in the grounds in a vain attempt to find the plates.[12] It is understandable why domestic relations between Lucy and Martin became more strained with every passing week. Early in August 1828, Mrs. Harris determined to prevent her husband from going to Harmony, Pennsylvania, to visit Joseph Smith, Jr., and Oliver Cowdery, who were progressing with the translation. When her attempts to satisfy her curiosity about the plates were frustrated, she resolved to hinder the work in every way possible. Not content with the damage caused by loss of the first 116 pages of translated manuscript, she sought to stir up ill-feeling around Palmyra and bring Joseph Smith, Jr., into disrepute. When sure of her ground, she entered a complaint against Joseph Smith, Jr., before a magistrate at Lyons, New York, charging him with attempting to defraud her husband out of his money and property. She signed an affidavit herself and directed the officers whom to subpoena as witnesses in the case. The Prophet's mother relates her anxiety at this time because: ". . . this was the first time a suit had ever been preferred before a court against any of my family."[13] When court was called, the witnesses being duly sworn, the first arose and testified, that Joseph Smith, Jr., had told him that the box which he had, contained nothing but sand; and he Joseph Smith said it was gold, to deceive the people. Second witness swore, that Joseph Smith had told him that it was nothing but a box of lead, and he was determined to use it as he saw fit. Third witness declared, that he once inquired of Joseph Smith what he had in that box, and Joseph Smith told him there was nothing at all in the box, saying that he had made fools of the whole of them, and all he wanted was to get Martin Harris's money away from him. . . . Next came Mrs. Harris's affidavit in which she stated that she believed the chief object which Joseph Smith had in view, was to defraud her husband out of all his property, and that she did not believe that Joseph Smith had ever been in possession of the gold plates which he talked so much about. The magistrate then forbade the introduction of any more witnesses until Martin Harris should be sworn. Martin, being called upon, testified with boldness, decision and energy, to a few simple facts. When he arose he raised his hand to heaven, and said: "I can swear that Joseph Smith never has got one dollar from me by persuasion, since God made me. I did once, of my own free will and accord, put fifty dollars into his hands, in the presence of many witnesses, for the purpose of doing the work of the Lord. This, I can pointedly prove; and I can tell you, furthermore, that I have never seen in Joseph Smith, a disposition to take any man's money without giving him a reasonable compensation for the same in return. And as to the plates which he professes to have, gentlemen, if you do not believe it, but continue to resist the truth, it will one day be the means of damning your souls." After hearing this testimony, the magistrate told them they need not call any more witnesses, but ordered them to bring him what had been written of the testimony already given. This he tore in pieces before their eyes and told them to go home about their business, and trouble him no more with such ridiculous Folly. And they did go home perfectly discomfited.[14] Dissension between Lucy and Martin Harris mounted, finally resulting in separation. Martin left Lucy well provided for. She was given a home near Palmyra and approximately eighty acres of choice farm land. An old Dominion law, still in effect in New York State at that time, made it unlawful for a man to deed property to his wife. Martin overcame this obstacle by deeding the land to his brother, Peter, who, on the same day, deeded it to Lucy, making the transference legal.[15] Martin and Lucy Harris had three children, all born at Palmyra: Lucy, married Flanders Dikes; George W., killed in the Civil War, 1864; Duty L., died in infancy. (To be continued) [1] Preston Nibley, The Witnesses of the Book of Mormon (Salt Lake City, 1953), p. 107. [2] Lucy Mack Smith, Joseph Smith, the Prophet (Salt Lake City, 1902), p. 132. [3] Ibid., p. 109. [4] Nibley, op. cit., pp. 134-135. [5] Lucy Mack Smith, op. cit., pp. 112-113. [6] Ariel L. Crowley writing of "The Anthon Transcript," in the January 1942 issue of The Improvement Era says of Martin Harris: "Therefore, he proceeded with a minimum of delay to lay the transcript before a scholar learned in the ancient languages, Charles Anthon, adjunct professor of languages and ancient geography in Columbia College, New York, 1828. A telegram from New York, dated July 7, 1941, adds also this information concerning him and his degrees and scholastic pedigree: " 'Ariel L. Crowley: " 'Charles Anthon, A. B., Columbia, 1815; and LL.D., 1831; was adjunct professor Greek and Latin here 1820 to 1830. . . . " 'Milton Halsey Thomas, " 'Curator of Columbiana.' " Crowley also says, "Undoubtedly, also, Martin Harris sought to secure the opinion of other learned men," and cites Pomeroy Tucker, early anti-Mormon writer, who knew both Joseph Smith and Martin Harris, as alluding to the Honorable Luther Bradish and Dr. Mitchell. [7] Documentary History of the Church (Salt Lake City, 1927) Vol. I, p. 21. [8] Joseph Fielding Smith, Essentials in Church History (Salt Lake City, 1950), p. 65. [9] Joseph Fielding Smith, op. cit., p. 66. [10] Lucy Mack Smith, op. cit., 112. [11] Ibid., p. 132-134. [12] Lucy Mack Smith, op. cit., 109-116. [13] lbid., 133. [14] Ibid., 132-134. [15] Copy of this deed is in the Church archives. |
THE TESTIMONY OF THREE WITNESSES
Be It Known unto all nations, kindreds, tongues, and people, unto whom this work shall come: That we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken. And we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true. And it is marvelous in our eyes. Nevertheless, the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. Oliver Cowdery David Whitmer Martin Harris Oliver Cowdery
Martin Harris
David Whitmer
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Homer, William H., Jr. ""...publish it upon the mountains," - the Story of Martin Harris." Improvement Era. April 1955. pg. 238-239, 244.
"...publish it upon the mountains" THE STORY OF MARTIN HARRIS by William H. Homer, Jr. Chapter II Such events as followed the loss of the manuscript of the Book of Mormon would indeed constitute calamity in the life of an ordinary man. Martin Harris became so contrite in spirit and showed such a degree of humility that his transgressions were forgiven by the Prophet but not forgotten. Martin was reinstated in the good graces of Joseph Smith but not again entrusted to act as scribe. Although he had received a remarkable testimony when he took the characters and translation to Professor Charles Anthon and Dr. Samuel L. Mitchell, and other testimonies in his close association with the Prophet, Martin Harris was periodically assailed by doubts. At this time he seems to have asked for further evidence that Joseph actually had the plates. The revelation given at Harmony in March 1829, indicated that if Martin Harris would humble himself he might become a witness to the Book of Mormon, which he so earnestly desired; but if he did not humble himself, he would fall into transgression. Seldom have conditions for obtaining a testimony been set forth more clearly; seldom has the promise of divine grace been more glorious, or the threat of punishment for lack of humility more explicit. How great was the patience of the Lord with Martin Harris![1] During the course of the translation Joseph Smith had become friendly with the Whitmer family. Early in June 1829, David Whitmer came to Harmony and moved the Prophet to the Peter Whitmer home in Fayette, New York, where he resided until the translation was completed and the copyright secured.[2] As they neared the end of the record, excitement mounted in the Whitmer home, when Joseph Smith translated the following words of Moroni: And behold, ye may be privileged that ye may show the plates unto those who shall assist to bring forth this work; And unto three shall they he shown by the power of God; wherefore they shall know of a surety that these things are true. And in the mouth of three witnesses shall these things be established; and the testimony of three, and this work . . . shall stand as a testimony against the world at the last day. (Ether 5:2-4. Italics author's.) Joseph Smith recounts, "Almost immediately after we had made this discovery, it occurred to Oliver Cowdery, David Whitmer and the aforementioned Martin Harris (who had come to inquire after our progress in the work) that they would have me inquire of the Lord if they might not obtain of him the privilege to be these three special witnesses. ... I complied."[3] The revelation contained in the Seventeenth Section of the Doctrine and Covenants ensued, promising them conditionally that they might not only view the plates but also other sacred relics mentioned in the Book of Mormon. When the translation was finished about July 1, 1829, H Joseph sent word to his parents, requesting them to come to him. Upon receipt of this message, the father and mother invited Martin Harris to accompany them. The Prophet's mother, explaining the inclusion of Martin in their company, said, "For we loved the man, although his weakness had caused us much trouble."[4] The morning after their arrival, following the customary devotions in the Whitmer home, Joseph Smith arose and said, "Martin Harris, you have got to humble yourself before God this day, that you may obtain forgiveness of your sins. If you do, it is the will of God that you should look upon the plates, in company with Oliver Cowdery and David Whitmer."[5] Accordingly, Joseph Smith, Oliver Cowdery, David Whitmer. and Martin Harris retired to a secluded spot in the woods near the Whitmer home and engaged in earnest prayer. Joseph prayed first and the others in turn, according to agreement. When their prayers were twice repeated and still no manifestation received, Martin suggested that he leave the group; he felt that his presence might be the cause of their failure. He went farther into the woods, and the remaining three continued their humble supplication. Presently a light of great brilliancy appeared, and a heavenly Being stood before them. He held the plates in his hands and turned the pages before their eyes. The angel addressed himself to David Whitmer and said, "David, blessed is the Lord, and he that keeps his commandments." Immediately after this they heard a voice from out of the bright light above them, saying: "These plates have been revealed by the power of God, and they have been translated by the power of God. The translation of them which you have seen is correct, and I command you to bear record of what you now see and hear." Joseph Smith then went in search of Martin Harris, whom he found in earnest prayer. Martin implored Joseph to join him, and they were soon rewarded by the identical manifestation which the others had witnessed— beheld the same scene and heard the same words. Martin Harris cried out in an ecstasy of joy, 'Tis enough! 'Tis enough! Mine eyes have beheld; mine eyes have beheld!" And jumping up, he shouted, "Hosanna," blessing God, and otherwise rejoicing exceedingly.[6] The scene that followed their return to the Whitmer home is de- scribed by the mother of the Prophet: "Joseph threw himself down beside me and exclaimed, 'Father, Mother, you do not know how happy I am: the Lord has now caused the plates to be shown to three more besides myself. They have seen an angel who has testified to them, and they will have to bear witness to the truth of what I have said; for now they know for themselves, that I do not go about to deceive the people, and I feel as if I was relieved of a burden which was almost too heavy for me to bear, and it rejoices my soul that I am not any longer to be entirely alone in the world.' Upon this, Martin Harris came in. He seemed almost overcome with joy. He testified boldly to what he had both seen and heard. And so did David and Oliver, adding that no tongue could express the joy in their hearts and the greatness of the things they had both seen and heard."[7] Having thus, through the mercy of God, obtained these glorious manifestations these three individuals fulfilled the commandment which they had received, to bear record of these things, by drawing up and subscribing to the document found in every copy of the Book of Mormon. Immediately following these events Joseph Smith began making arrangements for publishing the Book of Mormon. He arranged to obtain a copyright for the book, and Oliver Cowdery was instructed to make a copy for the use of the printer. Some printing firms positively refused to have anything to do with a book which dealt with God, angels, and devils. One, Thurlow Weed, publisher of the Rochester Telegraph, wrote About 1829 a stout, round, smooth-faced young man between twenty-five and thirty, with the air and manners of a person without occupation, came into the Rochester Telegraph office and wanted a book published. . . . He came again accompanied by Martin Harris (a substantial farmer residing in Palmyra), . . . who offered to become security for the expense of printing. But I again declined.[8] Mr. Egbert B. Grandin of Palmyra, publisher of the Wayne Sentinel, who was personally acquainted with Martin Harris and his circumstances, tried repeatedly to dissuade Martin from his avowed intention of financing the proposed publication. Finally, when Mr. Grandin found his advice to his friend disregarded, he accepted the manuscript for publication, upon Martin's assurance that $3000.00 would be paid for 5000 copies of the book. A mortgage was given by Martin Harris on his farmland, guaranteeing payment of the obligation to the printer. The printing of the Book of Mormon began in August 1829, but it did not come oft the press until March 1830, after numerous delays and difficulties were overcome. During the course of the printing, agitation among the citizens of Palmyra aroused violent opposition. A meeting was held and a resolution was adopted pledging not to purchase the Book of Mormon when published and to influence others against purchasing it. This caused Mr. Grandin to suspend printing until Joseph Smith returned from Harmony, and, together with Martin Harris, gave renewed assurance that the amount promised would be paid.[9] It was in March 1830—the month that the Book of Mormon came from the press and the payment was due — that the revelation contained in section nineteen of the Doctrine and Covenants was given to Martin Han is through Joseph Smith. The first twelve verses were extremely important in that they declared, even before the Church was legally organized, some gospel fundamentals which were contrary to beliefs then taught by its Christian sects of the day. Beginning with the thirteenth verse, Martin Harris was specifically commanded to repent and to preach repentance, to refrain from sin, to give liberally for the purpose of enabling Joseph Smith to have the Book of Mormon released. The Lord warned Martin that this was the last word regarding payment for the printing of the Book of Mormon—that he would be miserable if he failed to obey, but blessed if he complied. He was admonished and warned against his weaknesses and given specific instructions: Wherefore, I command you to repent, and keep the commandments which you have received by the hand of my servant Joseph Smith, Jun., * * * ... I command thee that thou shalt not covet thine own property, but impart it freely to the printing of the Book of Mormon, which contains the truth and the word of God— . . . And thou shalt declare glad tidings, yea, publish it upon the mountains, and upon every high place, and among every people that thou shalt be permitted to see. And thou shalt do it with all humility, trusting in me, reviling not against revilers. . . . And misery thou shalt receive if thou wilt slight these counsels, yea, even the destruction of thyself and property. Impart a portion of thy property, yea, even a part of thy lands, . . . Pay the debt thou hast contracted with the printer. Release thyself from bondage. (D. & C. 19:13, 26, 29-30, 33-35.) Elder John D. Giles, business manager of The Improvement Era, spent three years in on-the-spot investigations and research in the historically important localities of Palmyra and Kirtland. Here he searched court records, interviewed the oldest residents, and obtained a vast treasure of information pertinent to the early history of the Church. He learned much about the life and activities of Martin Harris. He has confirmed as fact that Martin Harris was a man of considerable wealth and could have paid three thousand dollars without embarrassment, had he so chosen. Instead, he dickered and bargained and handled the transaction in his own way. Belatedly he arranged for the money to be paid the printer, all right, but not in the straightforward way he was commanded to do by the Lord. Note the exact language of the revelation addressed directly to Martin Harris, given at Manchester in March 1830: And again I command thee that thou shalt not covet thine own property, but impart it freely to the printing of the Book of Mormon, which contains the truth and the word of God -- Impart a portion of thy property, yea, even part of thy lands, and all save the support of thy family. Pay the debt thou hast contracted with the printer. Release thyself from bondage. . . . (D. & C. 19:26, 34-35.) From this it is apparent that Martin Harris had other properties besides his farm lands, and it was only part of his land he was called upon to impart for financing the publication of the Book of Mormon. The Book of Mormon came off the press in late March 1830. Mr. Grandin, the printer, held a mortgage on approximately two hundred forty acres of farm land given by Martin Harris as security for the payment of the cost of printing—$3000.00. Mr. Grandin would not release the books until payment in full was made. Martin Harris contacted a friend — one Thomas Rogers II—whom he persuaded to purchase the mortgage note. The printer was paid the full amount. A satisfactory agreement for reimbursement was arrived at between Martin Harris and Mr. Rogers whereby enough of the mortgaged land was sold to satisfy the obligation.[10] Martin Harris disposed of his farm lands and properties at Palmyra over a period of fifteen years. When he moved to Kirtland, Ohio, he accumulated extensive holdings, and for a time prospered financially; but when he withdrew from the Church and joined in the activities of dissenters, his worldly possessions gradually slipped from his grasp until they entirely and completely disappeared. Herein we see the literal fulfilment of the words of the Lord as foretold in the warnings given to Martin Harris: And misery thou shalt receive if thou wilt slight these counsels, yea, even the destruction of thyself and property. (D. & C. 19:33.) After the Book of Mormon was published, Martin Harris paid a second visit to Professor Anthon in New York City. The rebuff with which his first visit to the famed scholar had met rankled in his memory. Martin was now equipped with the material evidence to prove the learned man had been mistaken when he declared there was no such thing now as ministering angels. He had with him a printed volume of the Book of Mormon, which he first offered to sell to the professor, and when this offer was refused, he proffered the volume gratis. Martin was then told very bluntly and with vehemence to depart and take his book with him—if he persisted in leaving it, the book would be thrown after him.[11] Here again Martin was acting in character, proving his persistence and determination, as would have been expected of him. Probably he had in mind Doctrine and Covenants, Section 5:18: "And their testimony [that of the three witnesses] shall also go forth unto the condemnation of this generation if they harden their hearts against them." On one occasion, after he had moved to Ohio, Martin Harris was in the company of a number of acquaintances who attempted to get him intoxicated. They plied him with wine until they thought his tongue was properly loosened, then said to him, "Martin, you are one of us. We are old friends and acquaintances, and we are distressed to see the course you are following with these Mormons. Now please tell us frankly that it is all a mistake, that you do not believe what you have signed your name to." Martin's reply was, "No, gentlemen, I do not believe it." Whereupon his hearers were elated. But their pleasure was short-lived. Martin hesitated just long enough for his answer to impress them fully, then he continued, "No gentlemen, I do not believe it. It has become a matter of knowledge with me. Belief has been swallowed up in absolute knowledge that what I have testified to is the truth."[12] Practically all of our Church history commentators have been loath to criticize Martin Harris. They have taken the charitable view that his praiseworthy deeds so overbalanced his indiscretions, that the latter are deserving of scant comment. Indeed, Joseph Smith himself set the example; he was slow to condemn and quick to forgive Martin's missteps. Brigham Young's attitude was the same. He was generous in his praise of Martin's good works and maintained a stony silence regarding his transgressions. Elder Giles voices a realistic view, in which I concur, based upon all the information I have been able to assemble. He characterizes Martin Harris as "one of the most stubborn men in the Church." This was fortunate for the Prophet. When Martin's family, friends, and business associates turned against him for his association with and support of Joseph Smith, they were unable to swerve him from his purpose. While his stubbornness caused him much difficulty at times and finally took him away from the Church for a time, it served the purpose of carrying him through troublesome times in the early days of the Church. (To be continued) [1] Documentary History of the Church (Salt Lake City, 1927), 1:49, 58. [2] Ibid. [3] Francis W. Kirkham, A New Witness for Christ in America (Independence, Mo. 1942), p. 30. [4] Lucy Mack Smith, History of the Prophet Joseph Smith (Salt Lake City, 1902), p. 138. [5] Ibid. [6] D. H. C, op. eii., 1:54-55. [7] Lucy Mack Smith, op. cit., p. 139. [8] E. Cecil McGavin, Cumorah's Cold Bible (Salt Lake City, 1948), pp. 246-247. [9] B. H. Roberts, A Comprehensive History of the Church (Salt Lake City, 1930), 1:161 ff. [10] The above incidents regarding the payment of the debt contracted for the printing of the first edition of the Book of Mormon were given to me by Elder Giles. [11] L. Kirkham, op. cit., p. 370. [12] Cited in Preston Nibley, Witnesses of the Book of Mormon (Salt Lake City, 1953), p. 133. |
Monument to the Three Witnesses of the Book of Mormon, one of the stately markers on Temple Square in Salt Lake City.
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Homer, William H., Jr. ""...publish it upon the mountains," - the Story of Martin Harris." Improvement Era. May 1955. pg. 310-311, 344-346.
"...publish it upon the mountains" THE STORY OF MARTIN HARRIS by William H. Homer, Jr. Activities in Kirtland Chapter III Martin Harris was baptized at Fayette by Oliver Cowdery shortly after the Church was organized (April 6, 1830). Also baptized at the same time were the Prophet's father and mother and Orrin Porter Rockwell.[1] The first recorded ordination of Martin Harris to an office in the priesthood, that of priest, occurred at the first conference of the Church, held at Fayette, June 9, 1830. Joseph Smith, Sr., and Hyrum Smith were ordained priests at the same conference.[2] The first high priests were ordained at the conference held at Kirtland, June 3-6, 1831. Among those ordained high priests at that time were the Prophet's father, his brother Hyrum, and Martin Harris. Martin was ordained under the hands of Lyman Wight.[3] During the summer of 1831 Martin Harris was called to accompany the Prophet on a mission to Missouri.[4] The missionaries traveled with companions, and Martin was paired with Edward Partridge. Their destination was the "land of our inheritance, where Zion should be built." Martin Harris was present at the consecration and dedication ceremonies of the land of Zion. On August 3, 1831, the temple site was dedicated by Joseph Smith. Present also were Sidney Rigdon, Edward Partridge, W. W. Phelps, Oliver Cowdery, Martin Harris, and Joseph Coe. The scene was solemn and impressive.[5] During this same month, August 1831, Martin Harris was the first called by name through revelation to obey the law of consecration as an example to the church. "It is wisdom in me that my servant Martin Harris should be an example unto the church, in laying his money before the bishop of the church." (D. & C. 58:35.) It is said he obeyed cheerfully. Returning from the mission to Missouri, Martin Harris proceeded to establish his home in Kirtland, which remained his permanent residence until he went to Utah in 1870. The reputation of Martin Harris and the esteem in which he was held by his contemporaries at the time he moved from Palmyra to Kirtland, is expressed in a newspaper article published under date of May 26, 1831, stating that Martin Harris was one of about fifty persons to move to Ohio. It went on to say that his character was of the finest, but that his large circle of friends pitied him for his delusions in joining the Church. An important event in the progress of the Church took place in the autumn of 1831, the appointment of a body of stewards over the revelations and commandments. This group of men, of which Martin Harris was a member, was assigned the responsibility of managing the publication of the book of commandments and revelations.[6] The vital importance of this calling was emphasized when the Lord warned the committee of stewards, "And an account of this stewardship will I require of them in the day of judgment." (D. & C. 70:4.) The fundamental significance and true worth of the revelations are forcefully expressed in the report of Joseph Smith: My time was occupied closely in reviewing the commandments and sitting in conference for nearly two weeks; for from the first to the twelfth of November [1831] we held four special conferences. In the last, which was held at Brother Johnson's in Hiram, after deliberate consideration, in consequence of the book of revelations, now to be printed, being the foundation of the Church in these last days, . . . Therefore the conference voted that they prize the revelations to be worth to the Church the riches of the whole earth, speaking temporally. The great benefits to the world which result from the Book of Mormon and the revelations which the Lord has seen fit in His infinite wisdom to grant unto us for our salvation, and for the salvation of all that will believe, were duly appreciated.[7] Martin Harris was for a time faithful and energetic in the performance of his duties in Kirtland. However, as early as the beginning of 1834, a spirit of discontent and criticism was made manifest in his attitude. It is recorded that during January 1834 Martin Harris was hailed before the council to answer charges of slander against Joseph Smith.[8] He confessed that his mind was darkened, and that he had said many things inadvertently, calculated to wound the feelings of his brethren, and promised to do better. The council forgave him, with much good advice.[9] On the following February 17, 1834, Martin Harris was chosen a member of the first high council to be organized in this dispensation.[10] When the call went forth asking for volunteers to go to Zion to the succor of the Saints who had been driven from Jackson County, Martin Harris was among the first to offer his services. While a member of Zion s Camp Martin’s perverse nature was again revealed. We quote from the Prophet’s journal for Monday, June 16, 1834: [In Zion's Camp], Martin Harris having boasted to the brethren that he could handle snakes with perfect safety, while fooling with a black snake with his bare feet, he received a bite on his left foot. ... I [Joseph Smith] took occasion to reprove him, and exhort the brethren never to trifle with the promises of God. I told them that it was presumptuous for anyone to provoke a serpent to bite him, but if a man of God was accidentally bitten by a poisonous serpent, he might have faith, or his brethren might have faith for him; so that the Lord would hear his prayer and he might be healed; but when a man designedly provokes a serpent to bite him, the principle is the same as when a man drinks deadly poison, knowing it to be such. In that case, no man has any claim on the promises of God to be healed.[11] As early as June 1829, the Lord made known his purpose, as of old; to select Twelve Apostles: And now, behold, I give unto you, Oliver Cowdery, and also unto David Whitmer, that you shall search out the Twelve, who shall have the desires of which I have spoken; And by their desires and their works you shall know them. (D. & C. 18:37-38.) The Lord then set forth their qualifications and duties. It was not until February 14, 1835, more than five years later, that this divine command was complied with. At a special meeting held in Kirtland on this date, Joseph Smith announced that he had been commanded of the Lord to organize the Council of the Twelve, who would constitute a body equal in authority to the First Presidency. All members of Zion's Camp who could be reached were asked to attend, for the Twelve were to be called from among this number. To the two men who had formerly been named by revelation, Joseph Smith now added Martin Harris, and commissioned the three witnesses to choose and ordain the first members of the Council of the Twelve in this dispensation to instruct them in the duties of their new calling. Thus Martin Harris participated in this momentous event.[12] He was entrusted with a divine mission and called to fulfil the purposes of God. Martin Harris early became the confidant of the Smith family. Joseph's mother, who was nearer Martin's own age, was always solicitous of his welfare. She writes, "I spoke of a confidential friend, to whom my husband merely mentioned the existence of the plates, some two or three years prior to their coming forth. This was none other than Martin Harris, one of the witnesses to the book, subsequent to its being translated.[13] Joseph Smith himself was ever thoughtful of Martin Harris. Observe the intimate associations: Martin Harris was baptized at the same time as were the Prophet's father and mother; he was ordained a high priest at the same time as were the Prophet's father and brother Hyrum; he accompanied Joseph on the mission to Missouri and was present at the dedication of the temple site. History, in fact, records numerous instances pointing to the deep-seated and true regard the Prophet had for his benefactor. It must have been a bitter blow, indeed, to Joseph Smith, when Martin Harris joined the Prophet's enemies in attempts to discredit his divine mission and overthrow the Church. In later life however, when Martin, in deep humility, was reunited with the Church, his esteem for the Prophet knew no bounds. As he lay upon his deathbed, after bearing his final testimony—that he did see the angel, that he did see the plates, that he did hear the voice of God—Martin Harris gave utterance to his last words spoken upon the earth: "And I do know that Joseph Smith is a Prophet of God, holding the keys of the Holy Priesthood."[14] Martin Harris was intensely human, jealous of Oliver Cowdery, Sidney Rigdon, and others whom he saw placed in positions of trust ahead of him. He was envious; he considered himself Joseph's "right-hand man," to use one of our own expressions; he felt hurt and frustrated when not chosen to positions of leadership, to which he felt he was entitled. The dissention of Martin Harris became so pronounced that he was dropped from the Kirtland high council September 3, 1837.[15] Shortly after the martyrdom of the Prophet, one J. J. Strang claimed to be Joseph's rightful successor, and in support of his claim exhibited a letter purportedly written by Joseph Smith choosing Strang as his successor. Mr. Strang was a man of commanding appearance and persuasive eloquence and attracted quite a following among the discontented Saints. For a time Martin Harris came under the influence of this man. He undertook a mission to England for the avowed purpose of opposing the elders laboring there. But Martin Harris however, soon realized his error and hastily returned to the United States before doing any harm, as Andrew Jenson has expressed, except perhaps, to himself.[16] Mr. Strang's attempt to establish himself in a position of leadership in the Church proved to be an abortive effort and was doomed to failure. He met with a tragic ending, when he was shot and killed by one of his followers. David Whitmer was deeply angered when the Saints at Far West, in a general assembly held on February 4, 1838, refused to sustain the stake presidency—David Whitmer, W. W. Phelps, and John Whitmer. Another grievance of Whitmer's was that Joseph Smith had altered the original charter of the Church and changed the name from the "Church of Jesus Christ" by adding thereto the words "of Latter-day Saints." David Whitmer was dubious concerning the authenticity of the more recent revelations, saying he was not sure whether they were being received by the Prophet or dictated by Sidney Rigdon. Whitmer was cited formally to appear before the high council on April 13, 1838, to answer charges which had been preferred against him. When he refused to appear, he was excommunicated.[17] The designation The Church of Jesus Christ of Latter-day Saints was given by a revelation through Joseph Smith at Far West, Missouri, April 26, 1838, addressed to the presiding officers of the Church and reads as follows: For thus shall my church be called in the last days, even The Church of Jesus Christ of Latter-day Saints. (D. & C. 115:4.) Martin Harris rejected the spiritual leadership of Brigham Young and in later years harbored a personal resentment against him. He felt that President Young was instrumental in causing Caroline, Martin's second wife, to leave him and go to Utah, a grievance more imaginary than real. Martin Harris separated from his first wife, Lucy, in 1829 or 1830. The exact date has not been found on record. However, early writers state that they were divorced.[18] Lucy did not move to Kirtland when Martin settled there in 1831, after his mission to Missouri with the Prophet. Martin did not re-marry until 1837, the year after Lucy's death in Palmyra. He then took to wife in Kirtland an attractive girl thirty- three years younger than himself, a niece of Brigham Young, Caroline Young, daughter of John Young. Temporally Martin prospered at this time. Their home in Kirtland was more than comfortably appointed. Here they lived together nineteen years during the period of discord, persecution, and apostasy that marked the Kirtland era in Church history, and here four of their children were born. Children of Caroline and Martin Harris: Martin, Jr., born January 28, 1838, Kirtland—died September 27, 1913; Julia Lacotha, born April 29, 1842, Kirtland—died February 6, 1869; John Wheeler, born July 1, 1845, Kirtland—died 1916; Solomon Webster, December I, 1854, Kirtland — died March 3, 1919; Ida Mae, born May 27, 1856, Iowa—died December 24, 1918. Caroline was a staunch Latter-day Saint. In desperation, after years of divided loyalties, partly caused by Martin's disaffection with the Church, she made the decision to leave him and departed with her children for Utah. Ida Mae was born in Iowa after the start of the westward journey. Finally, on September 1, 1859, more than three years after leaving Kirtland, Caroline and her five children arrived in Salt Lake City and were welcomed into her father's home. (To be continued) [1] Joseph Fielding Smith, Essentials in Church History (Salt Lake City, 1950), p. 93. [2] Ibid., p. 98. [3] Ibid., p. 126. [4] Documentary History of the Church (Salt Lake City, 1927), 1:188. [5] Ibid., 1:199. [6] Painesville (Ohio) Telegraph, cited in Francis W. Kirkham, A New Witness for Christ in America (Independence, Mo. 1942), p. 168. [7] D. H. C, op. cit., 1:236. [8] lbid., 1:235-236. [9] Ibid., 11:26. [10] Ibid., 11:28; D. & C. 102. [11] Ibid., 11:95. [12] lbid., 11:186-187. [13] Lucy Mack Smith, History of the Prophet Joseph (revised ed. Salt Lake City 1902), p. 109. [14] "The Passing of Martin Harris," by William Harrison Homer, The Improvement Era, (Salt Lake City, 1926), 29:472. [15] D. H. C, op. cit., 11:510. [16] Andrew Jenson, Latter-day Saint Biographical Encyclopedia (Salt Lake City 1901), 1:272. [17] Joseph Fielding Smith, op. cit., pp. 208-209. [18] Preston Nibley, The Witnesses of the Book of Mormon (Salt Lake City 1953), p. 111. |
The printing press on which the first edition of the Book of Mormon was printed, in 1830.
Standing near Monument to Martin Harris at Clarkston, Utah, are two grandsons of Martin Harris. (Left) Walter Harris Davis, son of Julia, daughter of Martin, and (right) Russell King Harris, son of Martin, Jr.
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Homer, William H., Jr. ""...publish it upon the mountains," - the Story of Martin Harris." Improvement Era. June 1955. pg. 387, 462-463.
"...publish it upon the mountains" THE STORY OF MARTIN HARRIS by William H. Homer, Jr. Activities in Kirtland Chapter IV Students of Church history have long debated the membership status of Martin Harris. Writers and speakers, almost to the man, have said that while Oliver Cowdery and David Whitmer were excommunicated from the Church, such formal action was never taken against the other witness, Martin Harris, who also drifted away from the teachings and the practices of the Church. Perhaps this view is taken because Elder William Harrison Homer saw Martin Harris in Kirtland, Ohio, in December 1869, as Elder Homer returned from a mission in England. Upon reaching Salt Lake City, Elder Homer, accompanied by his father, reported to Brigham Young that Martin Harris desired to come to Utah. The President was pleased. He spoke of Martin Harris' contribution to the Church, and ended with this statement: ". . . when the Church came West, Martin Harris remained behind. It is true that Martin Harris did not apostatize; he was never tried for his fellowship; he was never excommunicated."[1] Research at the Church Historian's Office in Salt Lake City in recent years has turned up evidence that seems to prove otherwise. There is a letter dated January 1, 1838, written by Elder John Smith from Kirtland, Ohio, to his son Elder George A. Smith, then serving a mission in Shinnston, Harrison County, Virginia. (It is now West Virginia.) It is a newsy letter, the kind that missionaries like to receive from home. Here are two paragraphs from it: . . . The spiritual condition at this time is gloomy also. I called the High Council together last week and laid before them the case of dissenters. Twenty-eight persons were, upon mature discussion, cut off from the Church. The leaders were Cyrus Smalling, Joseph Coe, Martin Harris, Luke S. Johnson, John F. Boynton, and W. W. Parrish. We have cut off between forty and fifty from the Church since you left. Thus you see the Church has taken a mighty pruning, and we think she will soon rise in the greatness of her strength. . . .[2] John Smith and his son, George A. Smith, were the great-grandfather and grandfather of the late President George Albert Smith. Difficult times abounded both in the land and in the Church in 1837. Apostasy was running rampant in the Church, one of the contributing factors being the financial panic in the land. In 1836, the Saints in Kirtland undertook to form the Kirtland Safety Society. It was to be an industrial stock company, with the management placed in the hands of respective occupations: agriculture, mechanical arts, and merchandising. The articles of incorporation included some farseeing principles which would have been very beneficial to the stockholders had this society continued. Paper currency, or due bills, was issued by the society as was the custom in that day. When the financial panic broke in 1837, this company collapsed before it had really begun to operate fully. The collapse was hurried by dishonest employees. Each stockholder was obligated, under the terms of the agreement, to redeem the currency issued to the extent of his holdings in the concern. But many of the shareholders had obtained their stock by pledging lands at their prevailing inflated values.[3] The "bubble had broken" land and other values had evaporated overnight and conditions in Kirtland, as elsewhere in the nation, were bad. In Kirtland the leaders of the Church were blamed by the "man on the street." During the financial panic of 1837, when apostasy 'ran so high in Kirtland and several of the Twelve Apostles turned against the Prophet with false accusations and sought his overthrow, it was Brigham Young who stood firm and loyal, declaring that Joseph Smith was the Prophet of God. So intense was the hatred against Brigham Young for this bold stand that he had to leave Kirtland for his own safety. He departed December 22, - 1837, and arrived among the Saints in Far West, Missouri, March 14, 1838. The headquarters of the Church was soon transferred from Ohio to Missouri.[4] Brigham Young was not in Kirtland at the time that John Smith wrote that letter, nor had he been for about ten days. Certainly he must have been told of such action against Martin Harris, but the fast-moving events between 1838 and 1870 could have crowded it from his memory. In the Nauvoo period of the Church, we had the publication, Times and Seasons. On January 2, 1843, there was printed a letter from Justin Brooks to the Prophet Joseph Smith which had been written from Kirtland, Ohio, November 7, 1842. Brother Brooks says in part: Twelve persons were baptized yesterday and information has just reached me that Brother Martin Harris has been baptized and is now on his way home from the water.[5] The Daughters of Utah Pioneers have published a letter dated from Nauvoo July 18 (no year date) and addressed to "Remembered Friend:" It is signed by Laura Pitkin and carries this postscript: Brother Joseph received a letter from Kirtland last week. Martin Harris has come into the church. Oliver Cowdery is very friendly and have prosperous times in that place. W. W. Phelps has also written to Brother Joseph, makes a humble confession and wishes to be received into the church.[6] In the fall of 1846 Martin Harris was preaching in England against the Church, but accomplished little. Back in the United States, on January 23, 1847, at a meeting of the Whitmerites, it was moved by William E. M'Lellin and seconded by Martin Harris that this group, forty-two in number, take upon them the name of "The Church of Christ," "and wear it henceforth—shorn of all appendages or alterations."[7] This report from Elder Thomas Colburn was published in the St. Louis Luminary, May 5, 1855. We called at Kirtland, found a few that called themselves Saints, but very weak, many apostates who had mostly joined the rappers. We had a lengthy interview with Martin Harris. ... He confessed that he had lost confidence in Joseph Smith, consequently his mind became darkened, and he was left to himself; he tried the Shakers, but they would not do, then tried Gladden Bishop, but no satisfaction; had concluded he would wait until the Saints returned to Jackson County, and then he would repair there. He gave us a history of the coming forth of the Book of Mormon; his going to New York and presenting the characters to Professor Anthon, etc., concluded before we left that "Brigham Young was Governor," and that the authorities were there and that he should go there as soon as he could get away.[8] And this report in Salt Lake City some three years later: Dr. John Clinton gave President Young an account of his trip across the plains. Included in the report was the statement that Martin Harris and William Smith were at Kirtland, Ohio, and had organized a church of their own.[9] Little wonder then, that when Martin Harris did come to the valley of the mountains in his eighty-eighth year, in 1870, the Deseret News consistently called him "Mr. Harris," until he had re-entered the waters of baptism. In one editorial, Elder George Q. Cannon wrote: Mr. Harris saw fit to withdraw himself from the cause, but its course, owing to the workings of Divinity through faithful agents, has been onward to a most remarkable degree. The Saints, by thousands, have been gathered from the nations, a territory has been peopled and the foundation of a kingdom laid which will never again be uprooted from the earth; and Martin Harris, no longer able to resist the conviction that God still guides and controls the destinies of His kingdom and people, gladly returns to share in their blessings and privileges of that kingdom.[10] (To be concluded) [1] THE Improvement Era (Salt Lake City 1926) 29:471. [2] Journal History, January 1, 1838. Luke S. Johnson and John F. Boynton, listed in this letter, were members of the Council of the Twelve. [3] John A. Widtsoe, Gospel Interpretations—Evidences and Reconciliations II (Salt Lake City 1947), p. 143. [4] Andrew Jenson, LDS Biographical Encyclopedia (Salt Lake City 1901), 1:10. [5] Heart Throbs of the West, (Salt Lake City, 1944), V;382. The original letter is the property of the Daughters of Utah Pioneers. [6] Times and Seasons (Nauvoo, 111. 1843), IV:63. [7] Ibid., IV:433. [8] St. Louis Luminary, May 5, 1855, p. 2. Letter is dated May 2, 1855. [9] Journal History, May 18, 1858. [10] The Deseret News (weekly) Salt Lake City, September 7, 1870. |
The Kirtland Temple, dedicated in March 1836, was the first temple built by the Latter-day
Saints. |
Homer, William H., Jr. ""...publish it upon the mountains," - the Story of Martin Harris." Improvement Era. July 1955. pg. 505-507, 524-526.
"...publish it upon the mountains" THE STORY OF MARTIN HARRIS by William H. Homer, Jr. Martin Harris Goes to Utah (Conclusion) Nearly thirty years ago The Improvement Era featured in its March 1926 issue an article on William Harrison Homer and Martin Harris, written by the author's father. We quote extensively from that article. The first paragraph is an editors' note. Brother William Harrison Homer, who has written the following testimony concerning Martin Harris, one of the three witnesses to the Book of Mormon, was born in 1845. He filled a mission in Great Britain in 1867-69. He has lived an honorable life of great activity. He and his good wife, who celebrated their golden wedding anniversary several years ago, are still living in fair health on Provo Bench (1925). It was the privilege of Brother Homer to hear the testimony of Martin Harris under the unique conditions here described. "To hear Brother Homer relate the testimony of Martin Harris," says Dr. John A. Widtsoe of the Council of the Twelve, "is a thrilling experience. The witnesses to the divine authenticity of the Book of Mormon have passed into the spirit world, and not many remain who have heard their testimony. The unusual experience of Brother Homer is of great historical interest and is faith-promoting. Brother Homer's testimony is of itself convincing for, as he speaks, the fire of full knowledge touches all who listen; and he delights to repeat Martin Harris' testimony, and to bear his own to the truth of the Book of Mormon." The Improvement Era takes pleasure in reproducing the testimony herewith. Editors Statement of William H. Homer I first saw Martin Harris in Kirtland, Ohio, about the last of December 1869. On my return from a mission to England, I stopped to visit some of my relatives in Pennsylvania. On resuming my journey, one of my cousins, James A. Crockett, who was not a member of the Church, came as far as Kirtland, Ohio, with me. We remained in Kirtland overnight and the next morning after breakfast, we asked the landlord who was custodian of the Mormon Temple at Kirtland, and he informed us that Martin Harris was the custodian and pointed out to us where we would find the old gentleman. Accordingly we went to the door and knocked. In answer to our knock there came to the door of the cottage a poorly clad, emaciated little man, on whom the winter of life was weighing heavily. It was Martin Harris. In his face might be read the story of his life. There were the marks of spiritual upliftment. There were the marks of keen disappointment. There was the hungry strain for peace—the contentment, the divine calm, that it seemed could come no more into his life. It was a pathetic figure, and yet it was a figure of strength. For with it all there was something about the little man which revealed the fact that he had lived richly, that into his life had entered such noble experiences as come to the lives of but few. I introduced myself modestly as a brother-in-law of Martin Harris, Jr., —as he had married my eldest sister — and as an elder of the Church who was returning from a foreign mission. The effect of the introduction was electric. But the fact of relationship was overwhelmed by the fact of Utah citizenship. . . . [After expressing bitterness toward the then present leadership of the Church, the eighty-six-year-old man said,] "You want to see the temple, do you?" "Yes, indeed," I exclaimed, "if we may." "Well, I'll get the key," he answered. From that moment Martin Harris, in spite of occasional outbursts, radiated interest. He led us through the rooms of the temple and explained how they were used. He pointed out the place of the School of the Prophets. He showed us where the temple curtain had at one time hung. He related thrilling experiences in connection with the history of the sacred building. In the basement, as elsewhere, there were many signs of dilapidation; the plaster had fallen off the ceilings and walls; windows were broken; the woodwork was stained and marred. When the old man was somewhat exhausted, I asked, "Is it not true that you were once very prominent in the Church, that you gave liberally of your means and that you were active in the performance of your duties?" "That is very true," replied Martin. "Things were all right then. I was honored while the people were here, but now that I am old and poor it is all different." "Really," I replied, "how can that be? What about your testimony to the Book of Mormon? Do you still believe the Book of Mormon is true and that Joseph Smith was a Prophet?" Again the effect was electric. A changed old man stood before me. He was no longer a man with an imagined grievance. He was a man with a message. "Young man," answered Martin Harris with impressiveness, "do I believe it? Do I see the sun shining? Just as surely as the sun is shining on us and gives us light, and the moon and stars give us light by night, so surely do I know that Joseph Smith was a true prophet of God, chosen of God to open the last Dispensation of the Fulness of Times; so surely do I know that the Book of Mormon was divinely translated. I saw the plates; I saw the Angel; I heard the voice of God. I know that the Book of Mormon is true and that Joseph Smith was a true prophet of God. I might as well doubt my own existence as to doubt the divine authenticity of the Book of Mormon, or the divine calling of Joseph Smith." It was a sublime moment. It was a wonderful testimony. We were thrilled to the very roots of our hair. The shabby, emaciated little man before us was transformed as he stood with hand outstretched towards the sun of heaven. I asked Martin Harris how he could bear such a wonderful testimony after having left the Church. He said, "Young man, I never did leave the Church; the Church left me." Martin Harris was now in a softer mood. He turned to me and asked, "Who are you," I again explained our relationship. "So my son, Martin, married your sister," repeated the old man, shaking my hand. "You know my family then?" "Yes," I replied; "wouldn't you like to see your family again?" "I should like to see Caroline and the children," mused Martin, naming over the children, "but I cannot. I am too poor." "That need not stand in the way," I answered. "President Young would be only too glad to furnish means to convey you to Utah." [After he had hesitated, Martin said:] "You call on Brigham Young. Tell him about our visit. Tell him that Martin Harris is an old, old man, living on charity, with his relatives. Tell him I should like to visit Utah, my family and children. I would be glad to accept help from the Church, but I want no personal favors. Wait! Tell him that if he sends money, he must send enough for the round trip. I should not want to remain in Utah." For twenty-five years he had nursed the old grudge against the leaders of the Church, probably because nobody had had the patience with him that I had shown. After we had bidden Martin Harris good-bye, and had taken a few steps from the temple, my cousin placed his hands on my shoulders and said, "Wait a minute." Looking me squarely in the eye, he said, "I can testify that the Book of Mormon is true. There is something within me that tells me the old man told the truth. I know the Book of Mormon is true." In due time I reached my home in the Seventh Ward in Salt Lake City. I recounted to my father my experiences with Martin Harris, and we two set out to report immediately at the office of President Young. The President received us very graciously. He listened attentively to my recital of my visit to Martin Harris. President Young asked questions now and again to make clear certain points. Then, when the story was told, he said — and it seemed to me he beamed with pleasure—"I want to say this: I was never more gratified over any message in my life. Send for him? Yes! Even if it were to take the last dollar of my own. Martin Harris spent his time and money freely when one dollar was worth more than one thousand dollars are now. Send for him? Yes, indeed I shall send. Rest assured, Martin Harris will be here in time. It was Martin Harris who gave the Prophet Joseph Smith the first money to assist in the translation of the Book of Mormon. Martin Harris was the first scribe to assist in the translation of the Book of Mormon from the original plates, as dictated by the Prophet, who was led by the Holy Ghost. It was Martin Harris who was called, by revelation, to assist in the selection and ordination of the first Council of the Twelve Apostles of the newly organized Church. It was Martin Harris who was called upon to accompany the Prophet to Missouri to assist in the selection of the land of consecration. Martin Harris also aided in the selection of the first high council of the Church, and he was a member of said council. . . ." During the next few months Edward Stevenson was authorized to collect money by subscription to bring Martin Harris to Utah. About two hundred dollars was raised. . . [1] Brigham Young's personal contribution of twenty-five dollars is said to have headed the list. When the weather became propitious for the aged Martin Harris to travel, in the spring of 1870, Brigham Young assigned to his counselor in the presidency, George A. Smith, the task of making all necessary arrangements for bringing Martin Harris to Utah. The choice of a man to conduct this project was the uppermost consideration. The logical choice was Elder Edward Stevenson, who had first been impressed with the testimony he had heard Martin Harris bear in Oakland County, Michigan (then a territory) in 1833. He also had visited Martin Harris at Kirtland in 1869 during the course of his missionary travels, and impressed the old gentleman that the work of the Lord was prospering in Utah in fulfilment of Isaiah's prophecy, "the mountain of the Lord's house shall be established in the top of the mountains, . . . and nations shall flow unto it." (Isaiah 2:2.) The day following Elder Stevenson's arrival in Kirtland was a Sunday. The temple was made available for a religious meeting, and after the morning meetings, the audience voted to come back for a second meeting that day. Both meetings were well attended. In Chicago, on their way west, Martin Harris was delighted to find crowds that would listen to him. All seemed astonished to hear him relate the story of his part in the bringing forth of the Book of Mormon. On his arrival at Des Moines, Iowa, members of the branch of the Church there took up a collection and bought him a new suit. That act made Martin feel like a new man. He rested in this Iowa city for several days and was interviewed by the local newspaper. Here he attended a baptismal service, and it was here that Elder Stevenson more particularly began to teach Martin Harris about the necessity of his being rebaptized.[2] Elder Stevenson and Martin Harris arrived in Salt Lake City August 30, 1870. President Brigham Young was out of the city, but they saw each other and were reconciled on President Young's return. From Elder George Q. Cannon's editorial in the Deseret News after Martin Harris arrived in the valley, we quote: Martin Harris is in his eighty-eighth year. He is remarkably vigorous for one of his years, and still retains the use of his faculties, his memory being very good, and his sight, though his eyes appear to have failed, being so acute that he can see to pick a pin off the ground. He has experienced many changes and vicissitudes; but to one point, so far as we have heard, he has never changed:—he has never failed to bear testimony to the divine authenticity of the Book of Mormon. He says it is not a matter of belief on his part, but of knowledge. He, with the other two witnesses, declared—and their testimony has accompanied every copy of the book—"that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates and the engravings thereon." This declaration he has not varied from in forty-one years; and it is a remarkable fact that, though away from the Church, and not maintaining their connection with the Prophet Joseph Smith, not one of the three witnesses have ever failed, so far as known, to bear testimony to the truth of their united declaration contained in the preface of the Book of Mormon! Deny whatever they might of other points of doctrine, of Joseph's authority or of his management, they have never denied the testimony which they have given to the world concerning the Book of Mormon. We are glad to see Martin Harris once more in the midst of the Saints. He feels that this people are led by God, that they are a happy and a blessed people and have the appearance of enjoying God's favor. They are doing the very work which the Book of Mormon said should be done, and are the only people, who as a people, believe in the Book.[3] Then on Saturday, September 17, 1870, Martin Harris rejoined the Church. The record states: Martin Harris, one of the three witnesses of the Book of Mormon, was rebaptized today at the Endowment House by Elder Edward Stevenson and confirmed by Elder Orson Pratt (mouth), John Taylor, Wilford Woodruff, and Joseph F. Smith. President George A. Smith and Elders John D. T. McAllister, John Lyon, Davis, and Martin's sister, Mrs. Naomi H. Bent were also present. Martin Harris and his sister were also baptized by Brother Stevenson for a number of their dead relatives, and were confirmed by the same brethren, Joseph F. Smith being mouth, all the above named brethren being present.[4] What a time of rejoicing! What a notable gathering of General Authorities, distinguished associates, and friends of the witness, now assembled to welcome his return to the fold. The prodigal son had returned and great was the joy. How appropriate that Martin Harris should be confirmed by Orson Pratt—a member of the first quorum of the Twelve Apostles in this dispensation, who had been selected and ordained by Martin and the two other special witnesses thirty-five years previously. Martin was invited to speak in the Tabernacle in Salt Lake City, and later in Ogden, bearing the same testimony, unchanged and with renewed vigor and earnestness, confirming his early experiences while associated with Joseph Smith during the period of the coming forth of the Book of Mormon and the organization of the Church. He was then conducted by Elder Stevenson on a tour of many of the established wards throughout the territory, where he always received a hearty welcome, and rejoiced at every opportunity to repeat his testimony. When President George A. Smith and others were being driven by John Henry Smith in a carriage to take a bath in the Warm Springs, near Salt Lake City, while passing over a high hill, President Smith directed the curtains of the carriage to be raised, giving a magnificent view of the city below. The Tabernacle and the Temple—and in fact the beautiful city in full view—looked wonderful to Brother Harris, who seemed wrapped in admiration and exclaimed, "Who would have thought that the Book of Mormon would have done all this?"[5] On his way to Cache Valley, he stopped at Harrisville, near Ogden, to visit his nephew, Martin H. Harris. He then proceeded on to Smithfield to the home of his eldest son, Martin Harris, Jr. While living at Smithfield and later at Clarkston, Martin Harris was visited by his sons, John and Solomon, and his daughter, Ida May, who was born in Iowa after Caroline had left Martin at Kirtland and started West. Martin had never seen this daughter until he came to Utah and found her a lass of fourteen. Julia, Martin's eldest daughter, died in Echo, Utah, the year before her father arrived. Emer Harris, Martin's brother, also passed away in Logan the year before Martin came to Utah. Caroline, Martin's former wife, was now married and sealed to John Catley Davis. Shortly after the arrival of his father in Smithfield, Martin, Jr., moved west across the valley to Clarkston. Here the aged witness spent the remaining years of his life in the quietude and serenity of his son's home, affectionately cared for by Martin, Jr., and his wife, Nancy Ann. This Clarkston home soon became a center with a beaten path leading to its door, a constant stream of visitors from far and near coming to pay their respects to Martin Harris, the witness, and to hear his ever ready testimony. He was literally and in great humility complying with that divine command, given him more than forty years before: And thou shall declare glad tidings, yea, publish it upon the mountains, and upon every high place, and among every people that thou shall be permitted to see. (D & C 19:29.) One of the prominent Church leaders who visited Martin Harris two years before the witness died at Clarkston, Utah, was Charles W. Nibley, later the Presiding Bishop and then a member of the First Presidency whose report of the incident, as related to me by his son Preston Nibley, is a typical example of the impressions that Martin's numerous visitors received. Brother Nibley found "a little, old man, shriveled and dried up in appearance, but when he spoke, his hearers were thrilled with earnestness and the fiery, animated tone of his voice, the bright, keen expression in his eyes, but withal a deep humility when he repeated his unwavering testimony. 'I saw the angel, I saw the plates. I heard the voice of God declare that the plates were revealed by the power of God and that they were translated by the power of God, and I was commanded henceforth to bear witness of what I saw and heard.'' Early in July 1875, nearly five years after he had come to Utah, Martin Harris was stricken with a kind of paralysis. It was the venerable witness's last illness. A few hours before his death, when prostrated with great weakness, Martin Harris was visited by his ward bishop, Bishop Simon Smith of Clarkston Ward. Martin stretched forth his hands to salute him and said, "Bishop, I am going." In the words of his son, Martin Harris, Jr., "The bishop told Father that he had something of importance to tell him in relation to the publication of the Book of Mormon in the Spanish language by the request of the Indians in Central America. Upon hearing this, Father brightened up, and his pulsation improved, and although very weak, he began to talk as he had formerly before his sickness, and I think he spoke about two hours, so that you may see by this that the mere mention of the Book of Mormon put new life into him."[6] Elder William Harrison Homer, Sr., has written concerning this time: "At that time I and my family lived in Clarkston. With other members of the Clarkston Ward, I called at the Harris home to relieve them in the care of the old man. We began to think that he had borne his last testimony. The last audible words he had spoken had been something about the Book of Mormon, but we could not understand what it was. However, these were not his last words. "The next day—July 10, 1875 — marked the end. It was in the evening— milking time—and Martin Harris, Jr., and his wife Nancy Homer Harris, had gone out to milk and do the evening chores. In the house with the stricken man were left my mother, Eliza Williamson Homer, and myself, who had had so interesting a day with Martin Harris in Kirtland. I stood by the bedside, holding the patient's right hand, and my mother was at the foot of the bed. Martin had been unconscious for a number of days. When we first entered the room, the old gentleman appeared to be sleeping. He soon awoke and asked for a drink of water. I put my arm under the old gentleman, raised him, and my mother held the glass to his lips. He drank freely and then looked at me and recognized me. He said, 'I know you. You are my friend.' He said, 'Yes, I did see the plates on which the Book of Mormon was written: I did see the angel; I did hear the voice of God; and I do know that Joseph Smith is a Prophet of God, holding the keys of the Holy Priesthood.' "This was the end. Martin Harris, divinely chosen witness of the work of God, relaxed, gave up my hand. He lay back on his pillow, and just as the sun went down behind the Clarkston mountains, the spirit of Martin Harris passed on. When Martin Harris, Jr., and wife returned to the house, they found that their father had passed away. But in passing, Martin Harris, favored of God, repeated an irrefutable testimony of the divine inspiration and prophetic genius of the great Prophet, Joseph Smith."[7] Friends came from far and wide to attend the services for their old friend, the witness of the Book of Mormon. And when he was buried, they placed a copy of the Book of Mormon in his right hand, and copy of the Doctrine and Covenants in his left hand. (The end) [1] The Improvement Era (Salt Lake City, Utah, March 1926) xxix; 468-471. [2] Edward Stevenson, "The Three Witnesses to the Book of Mormon," The Latter-day Saints' Millennial Star (Liverpool, England, 1866) XLVIII: 366-367. [3] Deseret News (weekly) September 7, 1870. [4] Journal History, September 17, 1870. [5] Edward Stevenson, op. cit, page 390. [6] Journal History, July 10, 1870. [7] The Improvement Era, op. cit. (March 1926) XXIX: |
Sariah Harris Steele, only living
granddaughter, of Martin Harris, now in her 84th year. Martin Harris and One Direct Line of Descendants.
Martin Harris, Witness to the Book of Mormon.
Martin Harris, Jr.
Russell King Harris
Walker Harris
Russell Martin Harris
Martin David Harris
Nancy Homer Harris, wife of Martin Harris, Jr., in whose home the aged witness spent his declining years.
Edward Stevenson,
who was authorized by Brigham Young to collect money to bring Martin Harris to Utah. |
Homer, William H. "The Passing of Martin Harris." Instructor. July 1964. pg. 266-268.
The Passing of Martin Harris[1] by William H. Homer[2] I first saw Martin Harris in Kirtland, Ohio, about the last of December, 1869. On my return from a mission in England, I stopped to visit one of my relatives in Pennsylvania. On resuming my journey, one of my cousins, James A. Crockett, came with me as far as Kirtland. We remained there overnight, and after breakfast the next morning we asked the landlord where we could find the custodian of the Mormon temple. He informed us that an old gentleman named Martin Harris was custodian and pointed out where we could find him. We went to the door and knocked. In answer there came to the door of the cottage a poorly-clad, emaciated, little man, on whom the winters of life weighed heavily. It was Martin Harris. In his face might have been read the story of his life. There were marks of spiritual upliftment. There were marks of keen disappointment. There were hunger strains for peace, contentment, and divine calm which seemed no longer in his life. He was a pathetic figure, and yet he was a figure of strength. For with it all there was something about the little man which revealed that he had lived richly, that into his life had come noble experiences, such as are experienced by the very few. I modestly introduced myself as a brother-in-law of Martin Harris, Jr., the man who had married my oldest sister. The effect of my introduction was electric. But the importance of relationship was overshadowed by the fact of my Utah citizenship. The old man bristled with vindictiveness. "One of those Brighamite Mormons, are you?" he snapped. Then he railed impatiently against Utah and the founder of that western, Mormon commonwealth. I tried in vain to turn the old man's attention to his family, but he seemed to be obsessed. He would not understand that there stood before him a man who knew his own wife and children. After some time, however, the old man said, "You want to see the temple, do you?" "Yes, indeed!" I exclaimed. "If we may." "Wait, I'll get the key." From that moment, Martin Harris, in spite of occasional outbursts, radiated interest. He led us through the rooms of the temple and explained how they had been used. He showed us where the School of the Prophets had been held. He pointed out where the temple curtain had hung. He also related thrilling experiences in connection with the history of that sacred building. In the basement, as elsewhere, there were many signs of deterioration. Plaster was falling from the ceilings, many walls and windows were broken, and the woodwork was stained and marred. Whether it was the influence of these conditions or not, it is difficult to tell; but here again Martin Harris was moved to speak against the Utah Mormons. An injustice had been done him. He should have been chosen president of the Church. When the old man was somewhat exhausted, I asked, "Is it not true that you were once very prominent in the Church, that you gave liberally of your means, and that you were active in the performance of your duties?" "That is very true," he replied, "but things were all right then. I was honored while the people were here, but now that I am old and poor, it is all different." "Really?" I queried. "How can that be? What about your testimony of the Book of Mormon? Do you still believe that the Book of Mormon is true and that Joseph Smith was a prophet?" Again the effect was electric. A changed old man stood before me. He was no longer a man with an imagined grievance. He was a man with a message, a man with a noble conviction in his heart, a man inspired of God and endowed with divine knowledge. Through a broken window of the temple shone the winter sun, clear and radiant. "Young man," answered Martin Harris with impressiveness, "do I believe it? Do you see the sun shining? Just as surely as the breath of life sustains us, so surely do I know that Joseph Smith was a true prophet of God. So surely do I know that the Book of Mormon was divinely translated. I saw the plates; I saw. the angel Moroni; I heard the voice of God. I know that the Book of Mormon is true." It was a sublime moment. It was a wonderful testimony. We were thrilled to the depths of our being. The shabby, emaciated, little man before us was transformed as he stood with hand outstretched towards the sun. A divine fire glowed in his eyes. His voice throbbed with sincerity and the conviction of his message. It was the real Martin Harris whose burning testimony no power on earth could destroy. Martin Harris was now in a softer mood. He turned to me and asked, "Who are you?" I again explained our relationship. "So my son, Martin, married your sister," repeated the old man, shaking my hand. "Yes," I replied. "Wouldn't you like to see your family again?" "I should like to see Caroline and the children," mused Martin, naming the children, "but I cannot. I am too poor." "That need not stand in the way," I answered. "President Brigham Young would be only too glad to furnish means to convey you to Utah." "Don't talk about Brigham Young," warned Harris. "He would not do anything that was right." "Send him a message by me," I persisted, now deeply concerned about the project. "No!" he declared emphatically. And then more softly, "Yet I should like to see my family." "Then entrust me with the message," I pleaded. He paused. "Well," he said slowly, "I believe I will." He told me to call on Brigham Young and tell him about our visit. "Tell him that Martin Harris is an old man, living on the charity of his relatives and that I would like to visit Utah and my family and children. I would like to accept help from the Church, but no personal favors. Tell him also that if money is sent, it must be enough for the round trip as I don't want to remain in Utah." In due time I reached my home in the Seventh Ward in Salt Lake City. I recounted to my father the experience with Martin Harris, and we set out immediately to report to the office of President Brigham Young. The president received us very graciously. He listened attentively to the recital of my visit with Martin Harris. He asked questions now and again to make certain points clearer. When the story was finished he said, "I want to say this: I was never more gratified by any message in my life. Send for him? Yes, even if it were to take the last dollar of my own. Martin Harris spent his time and money freely when one dollar was worth more than one thousand dollars now. Send for him? Yes indeed! I shall send. Rest assured Martin Harris will be here in time. "It was Martin Harris who gave the Prophet Joseph the first money to assist him in the translation of the Book of Mormon. Martin Harris was the first scribe to assist Joseph when he was translating the book with the Urim and Thummim. It was Martin Harris who was called upon to accompany the Prophet to Missouri to assist in selecting a land of consecration. It was Martin Harris who aided in the selection of the first high council in the Church, and he was a member of it He sold his farm for $3,000.00 and paid for the publication of the Book of Mormon. When the Church was reorganized, no wonder Martin Harris felt greatly disappointed. When the Church came west, Martin Harris remained behind." During the summer of 1870, Elder Edward Stevenson was authorized to collect money by subscription to bring this early Church leader to Utah. About two hundred dollars were raised; and on Aug. 30, 1870, Martin Harris arrived in Salt Lake City in the company of Elder Stevenson. Upon reaching Salt Lake City, he visited Brigham Young at his home. They became reconciled, and Martin Harris was invited to speak in the Tabernacle. He bore a faithful testimony. He went to Smithfield and later to Clarkston, where he made a new home with his son, Martin, Jr. In the course of time he returned to full fellowship and communion with the Saints. Early in July, 1875, five years after he had come to Utah, Martin Harris was stricken with a paralysis. It was the venerable witness's last illness, but through it all he remained true to his faith. One day he spoke audible words about the Book of Mormon; but we could not understand them. The next day, July 10th, his son Martin Harris, Jr., and his son's wife, Nancy Homer Harris, went out to milk and complete the evening chores. In the house with the stricken man were my mother, Eliza Williamson Homer, Jr., and myself, who had had such an interesting day with Martin Harris years before. I stood by his bedside holding his right hand, and my mother stood at the foot of the bed. When we first entered the room, the old gentleman was sleeping; but soon he awoke and asked for a drink of water. I put my arm under his neck and raised him. My mother held the glass to his lips. He drank freely; then he looked up at me and recognized me. He said, "I know you; you are my friend. Yes, I did see the angel; I did hear the voice of God." This was the end. Martin Harris, divinely chosen witness of the Book of Mormon, the work of God, relaxed and gave up my hand. He lay back on his pillow; and just as the sun went down behind the Clarkston mountains, the soul of Martin Harris passed on. When his son and daughter-in-law returned to the house, they found that their father had passed away. In passing, Martin Harris, favored of God, repeated an irrefutable testimony of the divine inspiration and the prophetic genius of the great American prophet, Joseph Smith. Library File Reference: Harris, Martin. [1] (For Course 4, lesson of November 22, "The Book of Mormon Is a Record"; for Course 10, lesson of August 30, "He That Was Lost"; for Course 16, lessons of November 15 and 22, "LDS Contributions to Scripture"; for Course 14, lesson of August 30, "Jesus Enters Jerusalem"; and for Course 28, lessons of September 27 and October 4, "The Book of Mormon.") [2] This article is an excerpt of a story appearing in the diary of William Harrison Homer. Later it was reprinted in Homer Family History, a book published in 1942 and prepared by Maretta Homer Crockett. The story was submitted to The Instructor by Duane A. Homer, grandnephew of the author and a member of the bishopric of East 20th Ward, Ensign Stake (Salt Lake City). |
Martin Harris.
Inscription on headstone reads: "Martin Harris, one of the Three Witnesses to, the divine authenticity of the Book of Mormon. Born, Eastown, Saratoga County, New York, May 18, 1783; died, Clarkston, Cache County, July 10, 1875."
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Anderson, Richard Lloyd. "New Evidence from Modern Witnesses Part 5: Martin Harris, the Honorable New York Farmer." Improvement Era. February 1969. pg. 18-21.
New Evidence from Modern Witnesses Part 5 Martin Harris The Honorable New York Farmer By Dr. Richard Lloyd Anderson The non-Mormon life of Martin Harris is little known but of critical importance. Whether he is a believable witness of the Book of Mormon depends upon his character. This can be accurately appraised by investigating the third of a century that he lived continuously in Palmyra, New York, prior to testifying that he had seen the angel and the plates. It is unfair to this witness to fix his image as the aged survivor who came to Utah at 87 and died at 92. Though his memory of the rise of the Church was undimmed, he was a shadow of the prominent believer who championed the cause of Joseph Smith before a disbelieving community. Martin Harris was over twenty years older than Oliver Cowdery and David Whitmer. They reached the peak of their powers and success long after their testimony of the Book of Mormon. Harris differed from them as a substantial man of 46 who had already achieved considerable prestige before accepting Mormonism. His conversion to the claims of Joseph Smith caused former friends to ridicule him and produced intense domestic conflict that resulted in a separation. A highly objective survivor of this period later wrote that no early resident of Palmyra "received so many rebuffs" and endured "so many unfeeling comments" as did Martin Harris.[1] It is therefore clear that much of what was said of Martin Harris the Mormon stemmed from religious prejudice. Yet none of his townsmen exceeded his established reputation as a responsible and honest individual. That the man himself matched his prestige can be verified by gathering the evaluations of him made as a result of likely or demonstrated personal contact. The first anti-Mormon book, based on contemporary if generally contrived statements from the native locality of Martin Harris, admitted that "he was considered an honest, industrious citizen, by his neighbors."[2] A similar admission characterizes every major assessment of this Book of Mormon witness, even those that allege flaws in his character. The evaluations of the man that are most significant come from about a dozen prominent acquaintances, none of whom displayed sympathy with his religious convictions. The most detailed recollection of the background and personality of Martin Harris was printed in the Palmyra Courier in 1872 as part of a serial history of the town written by James H. Reeves, who was born in 1802 as a member of an early and prominent family.[3] The series included five installments devoted to Martin and his father, Nathan Harris. This is the source of most of the stories of the prowess of "Uncle Nathan" as a hunter and fisher; that pioneer is also portrayed as a vital individual who dearly loved the sociability of the frontier gatherings. The elder Harris was "universally honored by his neighbors for his kindness of heart and willingness to assist those in need." Reeves considered that Martin fell heir to "the energy and activity of his mother." Until his connection with Mormonism, which is deplored, Martin Harris "was an industrious, hard-working farmer, shrewd in his business calculations, frugal in his habits, and what was termed a prosperous man in the world."[4] Others remembered this Book of Mormon witness on the basis of more casual contact. Stephen S. Harding, later territorial governor of Utah, recalled returning to Palmyra as a young man in 1829 to find that his birthplace was greatly affected by the appearance of the Book of Mormon. The affair "excited a good deal of curiosity and comment" mainly because "such a man as Martin Harris" was involved in it. It was "truly phenomenal" to a prejudiced com- munity that he "should abandon the cultivation of one of the best farms in the neighborhood, and change all his habits of life from industry to indolence. . . ."[5] Both the prestige of Harris' pre-Mormon days and the contempt that many felt for him upon his conversion are revealed in this recollection. A most valuable source of information about Martin Harris in the Palmyra community is the consistent opinion of journalists who had known him. The pioneer editor was generally an independent, toughminded individual, and the fact that he was in the business of knowing community happenings makes all the more impressive the assessments of Martin Harris left by such men. J. A. Hadley ran one of the two major newspapers in Palmyra during the period of the production of the Book of Mormon and had personal contact with Joseph Smith and Martin Harris in considering the printing job of the Book of Mormon. He claimed to publish the first anti-Mormon news article, in 1829, in which he described Harris as "an honest and industrious farmer of this town."[6] Orsamus Turner, of fame as both editor and historian of western New York, was a printer's apprentice in Palmyra during the years 1818-1820. In his admittedly sarcastic survey of Mormonism in 1852, he portrays Martin Harris as a religious fanatic, yet "the owner of a good farm, and an honest worthy citizen."[7] Two printers who worked on the Book of Mormon had been formerly editors of the Wayne Sentinel in Palmyra. John H. Gilbert, chief compositor then, lived to tell and retell his connection with the Book of Mormon to visitors until his death in 1895. He left a statement portraying the general feeling against Martin Harris as unreliable on the subject of Mormonism, but otherwise the witness was "considered by his neighbors a very honest man."[8] More prominent than Gilbert in the production of the Book of Mormon was the editorial supervisor, Pomeroy Tucker, who later gained considerable stature in western New York as a politician and editor for forty years. He published his memoirs of Mormonism in 1867, in which he intermixes his personal recollections with community hearsay in a rambling fashion. Yet he did know Harris personally, as he states in his preface, having been brought into close contact in both negotiations and printing during the winter of 1829-30. Accepting the standard non-Mormon view of the fanaticism of Harris, Tucker nevertheless evaluates him personally as "honest and benevolent." He also gives his estimation of Harris' practical abilities: he was "a prosperous, independent farmer, strictly upright in his business dealings. . . ."[9] It is obvious that such solid admiration for Martin Harris' ordinary life and career must be founded upon definite achievements. These are very important to trace from the time of his majority in 1804 until 1829, the critical year when he became a Book of Mormon witness. This period is remote and its records are incomplete, but investigation furnishes clear outlines of his occupational success and community service. These historical realities of his life definitely confirm his community reputation as a responsible, trustworthy citizen. Martin Harris was a farmer of marked ability. For two decades prior to 1829, he had managed over 240 acres of productive land, together with associated interests. The first indication that Martin ran his own farming operation is the registration of his earmark for animals on May 22, 1808, two months after his marriage to Lucy Harris.[10] Land records show that he received the first deeds to the above tract in 1813 and 1814, but it is very probable that he had fanned this land earlier and simply received his title then. The Ontario County Agricultural Society was not organized until 1819, and after 1823 Palmyra belonged to Wayne County, which lacked such an association in the remainder of Martin Harris' Palmyra residence. During this period of probable participation, he is prominent. He won two fair prizes in 1822, eight in 1823, and three in 1824. He was named as one of the two town managers of the society for Palmyra in 1823. His prominence gives some insight into his farming activity. Since he was named in 1824 to judge swine, it may be assumed that he had displayed ability in raising animals. But his prizes in the above years are all in the category of cloth manufacturing. He produced linen, cotton and woolen ticking, blankets, and worsted and flannel fabrics. The degree of this activity points to sheep raising and regular textile manufacturing on his farm.[11] According to the contract of sale of part of his property in 1831, however, a great portion of his land was sown in wheat, then the staple crop of the area. Included in community service must be his participation in local campaigns of the War of 1812. Although wealthy enough to engage a substitute to accept his draft assignment, he mustered and served on several occasions for defense against British forces when his region was threatened with invasion.[12] His willingness to involve himself in community causes is shown by his election with a number of very prominent Palmyrans in 1824 to raise money to aid the Greek independence movement.[13] The same point is made by his appointment in 1827 on the Palmyra "committee of vigilance" by the Wayne County anti-Masonic convention, a cause long since discredited but which then attracted many public-spirited individuals.[14] But the most consistent community service of Martin Harris tells most about him. He was elected by his neighbors in the annual township meetings as overseer of highways for his district in the years 1811, 1813, 1814, 1815, 1825, 1827, and 1829. In almost all of the above years these officials were also assigned to be fence viewers.[15] Such positions might be compared with the function of a non-commissioned officer who deals on a familiar level with small groups and therefore must possess tact and personal respect to succeed. The overseer of highways directed the work of neighbors on the roads in his district. It is obvious that Martin Harris was not a person with talents for high leadership as much as a local leader, extraordinary in his reliability and trustworthiness. By 1829 it was well-known in Palmyra that Martin Harris believed in Joseph Smith and the golden plates. As just shown, that year his neighbors still elected him to oversee the highway work in his district. Two years before Martin Harris became a witness of the Book of Mormon, he was sworn without disqualification as a grand juror in his county. In the following year his name appears three times as a witness before the chief criminal court of his district.[16] If the public credentials of Martin Harris' trustworthiness are impressive, they can be verified by recovering his confidential credit report. Loan officers measure both ability and reliability in venturing money, and one of considerable stature recalled Martin Harris' loan application in detail. The Book of Mormon witness could have had no more responsible reporting than from Charles Butler, who in 1830 was a lawyer and regional loan officer for the New York Life Insurance and Trust Company and in later life an impeccable New York financier and philanthropist. Early in 1830 it is evident that Martin Harris lacked money to pay the printer of the Book of Mormon, though valuable land was pledged as security. It was probably at this time that he traveled thirty miles to Geneva to see Butler about a loan, taking with him the recommendation of the prominent Palmyra businessman Henry Jessup. Butler left several recollections of this event but comments most specifically upon the appraisal of Harris' financial and personal capacities in the following account: "He brought a letter of introduction to me from a highly respectable citizen of that town, a Mr. Jessup, who was a leading man and an elder in the Presbyterian Church and on whose judgment I depended in respect to the character of the borrower and the value of the property in all cases of applications for loans from that quarter. From the letter of Mr. Jessup the bearer was introduced to me as a very worthy and substantial farmer, possessing a very excellent farm, which would furnish a very ample security for the amount of money which he wished to obtain, viz. $ 1,300.00, and he commended Mr. Harris to me as a desirable borrower."[17] It does not particularly concern this discussion that Butler determined that the purpose of the loan was to finance the Book of Mormon and rejected the application. In another memorandum recollection, Butler reports "my agent" as indicating that "this was one of the most respectable farmers in Wayne County."[18] The most unusual tribute to this Book of Mormon witness came in an obituary written 34 years before his death. Probably because of the activities of another Harris, the report spread throughout U.S. newspapers in 1841 that Martin Harris had been assassinated in Illinois for lecturing against Mormonism. This was soon corrected by the Painesville Telegraph, which reported from Harris' residence in Ohio that he was still alive to read "what shall be said of him after his death."[19] In the meantime Alvah Strong at Rochester had relied upon the nationally circulated story of the murder and had written his detailed estimate of his former acquaintance. Strong, a distinguished editor and respected community leader in Rochester, had earlier worked as a young printer in Palmyra just after the publication of the Book of Mormon and during the peak of Martin Harris' public preaching in that community. Based upon this and other personal knowledge, he summarized the admiration for this witness and the prejudice against his testimony that characterized the community that knew him: "We have ever regarded Mr. Harris as an honest man. We first became acquainted with him at Palmyra, in the spring of 1828, shortly after the plates from which the Book of Mormon is said to have been translated, were found. . . . Though illiterate and actually of a superstitious turn of mind, he had long sustained an irreproachable character for probity. ... By his neighbors and townsmen with whom he earnestly and almost incessantly labored, he was regarded rather as being deluded himself, than as wishing to delude others knowingly; but still he was subjected to many scoffs and rebukes, all of which he endured with a meekness becoming a better cause."[20] The only extended evaluation of Martin Harris made in the period of his Palmyra residence is also the most complimentary. His exodus from Palmyra occasioned a touching tribute placed before the public by E. B. Grandin. Editor of the Wayne Sentinel in the crucial years of 1827-1832 and printer of the Book of Mormon, Grandin perhaps knew Harris more intimately than any non-Mormon in Palmyra. Grandin s diary is still in existence for the period immediately after these events, and it reveals him as a thoughtful, religiously independent man. This editor penned a valedictory upon the occasion of Martin Harris' leaving for Ohio with other early Latter-day Saints in 1831. It is impressive that direct approval of the honesty of the financier of the Book of Mormon should come from the man who had held continual business dealings with him. Martin Harris passed this practical test with distinction: "Mr. Harris was among the early settlers of this town, and has ever borne the character of an honorable and upright man, and an obliging and benevolent neighbor. He had secured to himself by honest industry a respectable fortune—and he has left a large circle of acquaintances and friends to pity his delusion."[21] The personal judgments on Martin Harris from his associates generally praise his character, not personal brilliance. In almost 40 years' residence in Palmyra, he was admired for his integrity but not trusted with offices requiring gifted leadership. Several of the editors of the period, self-taught by constant reading, considered him naive. Strong's adjective "illiterate," however, can only mean "uncultured," because Martin's pen was ready, and numerous recollections from Palmyra emphasize that he read scripture constantly and could quote the Bible from memory at astounding length. When the religious prejudice of all opinions of the honest farmer is taken into account, Martin Harris is really being called a man of the people, lacking the polish of intellectual training but admired for his solidity by many educated men. Such an individual lends great strength to the Book of Mormon, because his presence means that the Three Witnesses were in fact a cross section of their community. If ridiculed as a religious enthusiast, he is nevertheless a forthright, simple believer. It is an act of prejudice to dismiss one so clearly competent in ordinary life without seriously considering the truth of his testimony of the Book of Mormon. It was Grandin's associate in the printing of the Book of Mormon who perceived this issue. Pomeroy Tucker had "frequent and familiar interviews" with Martin Harris during the production of the book, and in the previous year, just weeks after the experience of Martin's seeing the angel and the plates, Tucker joined Grandin "in the friendly admonitions vainly seeking to divert Harris from his persistent fanaticism in that losing speculation."[22] Martin's tenacity in these circumstances convinced Tucker that the honorable farmer "no doubt firmly believed in the genuineness of Joseph Smith's pretensions."[23] For all of his bias against the possibility of the divine origin of the Book of Mormon, Tucker lets Harris speak for himself by means of quoting his printed testimony that "by the power of God" the witnesses "saw the plates, and the engravings thereon," and heard "his voice" declare the translation correct. The reality of this experience and the honesty of Martin Harris are obviously harmonious. But if one rejects the supernatural event, he is left with the undisputed fact that the New York farmer was a man trusted implicitly by his community in practical affairs. Tucker was thoughtful enough to understand the dilemma of rejecting the printed testimony: "How to reconcile the act of Harris in signing his name to such a statement, in view of the character of honesty which had always been conceded to him, could never be easily explained."[24] [1] Palmyra Courier, May 24, 1872; cf. note 3. [2] E. D. Howe, Mormonism Unvaried (Painesville, Ohio, 1834), p. 13. [3] Proof that Reeves is the author of these numerous hut unsigned articles comes from the History of Wayne County, New York (Philadelphia, 1877), p. 134, which indicates its reliance on the historical sketches in Palmyra papers in 1870-71 "from the pen of James Reeves." [4] Palmyra Courier, May 24, 1872. [5] Letter of S. S. Haiding to Thomas Gregg, Milan, Indiana, February 1882, cit. Thomas Gregg, The Prophet of Palmyra (New York, 1890), pp. 36-37. [6] "Golden Bible," borrowed article from the Palmyra Freeman, cit. Rochester Advertiser and Telegraph, Aug. 31, 1829. [7] O. Turner, History of the Pioneer Settlement of Phelps and Gorham's Purchase (Rochester, 1852), p. 215. [8] Memorandum, made by John H. Gilbert, Esq., Sept. 8, 1892, Palmyra, New York. This presently exists only in a typed copy. Cit. Deseret News "Church Section," August 15, 1942. [9] Pomeroy Tucker, Origin, Rise, and Progress of Mormonism (New York, 1867), pp. 41, 50. [10] The earmark registration date appears in the Palmyra Town Record and the wedding date in the records of application for veterans' benefits by Martin Harris, based on service in the War of 1812, U. S. General Services Administration. [11] Identical reports of the Ontario Agricultural Fair appear in the Wayne Sentinel (in 1822 the Palmyra Herald) of Nov. 6, 1822, Nov. 19, 1823, and Nov. 17, 1824, and also the Ontario Repository of Oct. 29, 1822, Nov. 11, 1823, and Nov. 10, 1824. [12] These details were recalled by Martin Harris and other veterans in later applications for benefits; see note 10. [13] Wayne Sentinel, Jan. 21, 1824. [14] Palmyra Sentinel, Oct. 5, 1827. [15] Palmyra Town Record, entries at beginning of April in each year cited. [16] Minutes of the Court of Oyer and Terminer, Book 1, Wayne County Courthouse, Lyons, New York. [17] Manuscripts of Charles Butler, Library of Congress. [18] Ibid. [19] The Telegraph (Painesville, Ohio), June 30, 1841. [20] Rochester Daily Democrat, June 23, 1841. [21] Wayne Sentinel, May 27, 1831. [22] Tucker, op. cit., p. 4. [23] Palmyra Courier, June 11, 1858. [24] Tucker, op. cit., p. 71. |
"Life and Times of Martin Harris." Improvement Era. March 1969. pg. 58-61.
The Life and Times of Martin Harris
The accompanying illustrations of Martin Harris are part of a display recently installed at the Church's visitors center at the Martin Harris farm in Palmyra, New York. The artwork is by Ralph Barksdale. (See "The Certainty of the Skeptical Witness," page 62.)
The Life and Times of Martin Harris
The accompanying illustrations of Martin Harris are part of a display recently installed at the Church's visitors center at the Martin Harris farm in Palmyra, New York. The artwork is by Ralph Barksdale. (See "The Certainty of the Skeptical Witness," page 62.)
Book of Mormon Scribe
Martin Harris served as the Prophet Joseph Smith's scribe from April 12 to June 14, 1828. He took 116 pages he had transcribed on foolscap paper to show his wife and friends. In some manner, he lost the valuable manuscript, no part of which was ever found. Through his action in showing the manuscript to those not approved by the Lord and the subsequent loss of the 116 pages, he relinquished his duties as scribe. |
A Witness
In June 1829, three men with the Prophet Joseph Smith retired to some woods a short distance from David Whitmer's house in Fayette, New York, and prayed to view the plates in fulfillment of the Lord's desire that there be witnesses of the plates of gold. After receiving no answer, Martin Harris withdrew to another spot. Shortly after, Joseph Smith, Oliver Cowdery, and David Whitmer beheld an angel, who turned the leaves of the plates one by one for them to see the engravings. Immediately after, a voice above said the plates were revealed by God and translated through his power, and that the men were to bear witness to what they saw and heard. Joseph Smith left the other two and found Martin Harris a considerable distance away praying. Joining him in prayer, the same vision was reopened to them. Martin Harris cried: "Tis enough; mine eyes have beheld." |
Martin Harris Farm
Mortgage of the Martin Harris farm secured the debt for the printing of the first 5,000 leather-bound volumes of the Book of Mormon. The Palmyra Wayne Sentinel said of him: "Mr. Harris was among the early settlers of this town and has ever borne the character of an honorable and upright man, and an obliging and benevolent neighbor." In 1937 the Church purchased 88 acres of the Martin Harris farm near Palmyra. Today it is maintained in tribute to the man who bore unswerving testimony to the divinity of the Book of Mormon. |
First Printing of the Book of Mormon
Palmyra printer Egbert B. Grandin advertised for sale on March 26, 1830, copies of the Book of Mormon, printed on the Wayne Sentinel newspaper press on March 26, 1830. Grandin had balked at printing the books unless Martin Harris signed as security. Later, Grandin was paid $3,000, obtained from the sale of the Martin Harris farm. A few months after the publication of the Book of Mormon, Joseph Smith said: "No small stir was created by its appearance. Great opposition and much persecution followed the believers of its authenticity. But . . . we feared not our opponents, knowing that we had both truth and righteousness on our side, that we had both the Father and the Son . . .; therefore we continued to preach and to give information to all who were willing to hear." (Documentary History of the Church, Vol 1, p. 84.) |
Calling the Twelve Apostles
As one of the Three Witnesses, Martin Harris was assigned by revelation to the task of assisting in the selection and ordination of the first Council of the Twelve Apostles in modern times. After much prayerful deliberation with the other two witnesses, the twelve apostles were chosen. In this period of his life, Martin Harris's faithfulness was held in high esteem, although he was rebuked at times by Joseph Smith and the Lord. In 1831 in Jackson County, Missouri, the gathering place set aside for the Saints where full consecration of properties was required, the Lord named Martin Harris as an example to the Church in laying money before the bishop. |
Remaining Behind in Kirtland
By 1837, the Church was suffering greatly from internal dissension; many members had apostatized and others were being cut off from the Church for acts of transgression. Martin Harris was dropped from his position on the Kirtland high council on September 3, 1837. When the majority of the Saints left Kirtland, Ohio, in 1838, Martin Harris, out of harmony with the leadership of the Church, remained behind. Eventually he lost contact with the early leaders of the Church. Earlier his wife had left him because of his friendship with Joseph Smith and the Church. He remarried, however, and spent the next 32 years living in Kirtland, wholly removed from the programs of the Church. He was later to say: "I never did leave the Church; the Church left me." |
Going to Utah
Through the years, missionaries and other visitors from Church headquarters in Utah kept in contact with Martin Harris. Then in 1870, at the age of 88, he expressed a desire to reunite with his family and the Church. He was penniless in his financial affairs, but he had maintained his sharp eye and quick mind. Learning of Martin Harris's desires, Brigham Young sent an emissary from Salt Lake City with $200 to bring him to Utah. He arrived on August 30, 1870, and was greeted with great warmth. In the Tabernacle he spoke to an overflow crowd of Saints. There he bore testimony concerning the events of his life and of the divinity of the Book of Mormon-words he had so often repeated throughout his lifetime, even when separated from the Church. |
Deathbed Testimony
Martin Harris died July 10, 1875, in Clarkston, Cache County, Utah, at the age of 92, in full fellowship with the Church he was so prominent in helping establish. Of his final moments, it was recorded by one who was present: "Having lain unconscious for several days, he suddenly awakened, asked for a glass of water, and recognizing me said, without a question being asked, 'Yes, I did see the plates on which the Book of Mormon was written; I did see the angel; I did hear the voice of God; and I do know that Joseph Smith is a Prophet of God, holding the keys of the Holy Priesthood.' Then he laid his head back on his pillow, and the spirit of Martin Harris passed on." |